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E. KR. JOHNSEN 



PAUL OF TARSUS 



Paul — A Character Sketch 
II 

Paul's Epistles 



Bv 



E. KR. JOHNSEN 

Professor of Theology at Luther Theological Seminary 
St. Anthony Park, St. Paul, Minn. 




MINNEAPOLIS, MINN. 

AUGSBURG PUBLISHING HOUSE 
X9J9 






Copyright, 1919, by 

AUGSBURG PUBLISHING HOUSE 

Minneapolis, Minn. 



£-J ' 



©CI.A559466 



JVly sincere thanks to my friend Mr. Peer Stremme 
for his very valuable assistance with the English edi- 
tion of this book- 



E. KR. JOHNSEN. 



Luther Theological Seminary, 
St. Anthony Park, St. Paul, 
in June, 1919 



I 

PAUL 

A Character Sketch 



L Judaism and Paganism, 

"For there is no difference betzveen the Jew and the Greek; 
for the same Lord over all is rich unto all that call upon 
Him" (Rom. 10: 12). 

In the army of the Lord's witnesses during the time 
of the New Covenant are many great men whose work 
is of lasting importance; but above them all looms up 
the heroic figure of Paul of Tarsus. The Lord had 
chosen him for a most difficult and essential task in 
the establishment of the Kingdom; doubtless the most 
difficult position in which any man has been placed. 
There was imposed on Paul a task demanding the very 
highest personal qualities. There was a great fight be- 
fore him. But he entered it fearlessly, and the Lord 
was with him. 

We often speak of Paul as the Apostle of the Gen- 
tiles, or as the first Christian missionary; and this is 
true enough as far as it goes. But he was much more 
than this. We shall come nearer to the truth of the 
matter by noting the passage above quoted from Ro- 
mans, a passage that embraces in a few words the 
truth that Paul was to put forward and defend. He 
was to tear down the wall that, for two thousand years 
had been built up between Jew and Gentile. It was 
his mission to bring together again those who had gone 
their separate ways since the time when the Lord let 
them that, turned the truth into falsehood, and wor- 
shiped and served the creature rather than the Creator, 
walk according to their own perverted minds, while He 
chose the believing Abraham and his descendants to be 
His own peculiar people. 



The different peoples had through many generations 
developed along distinct lines, until there was a wide 
cleavage in almost every phase of life. And now that 
which had been separated was to be united. All bar- 
riers were to be broken down and the hearts bound 
together by faith in the one true God and the Glad 
Tidings concerning salvation in Christ Jesus; faith in 
the Gospel which is the power of God unto salvation 
for all who believe, the Jew first, and also the Greek. 
And the many thus united were to be the new Israel, 
the Lord's Church on earth. As we see, Paul had been 
given a stupendous task, one most essential in God's 
gracious plan of salvation; and the acceptance of Paul's 
preaching as the truth must of necessity result in a re- 
adjustment of life in its every aspect. 

This great upheaval in the history of mankind was 
an inevitable result of the coming of Jesus. His life 
and death and resurrection mark the turning-point, in 
the history of God's Kingdom, the transition from the 
Old to the New Covenant; the old order of things was 
at an end, and the new was to begin. The Kingdom 
of God had embraced only the Jews. The Law from 
Sinai had been their bond of union, the means by 
which Israel was made ready for the New Covenant. 
Now this was finished, and the new time was begun by 
the accomplishment of the work of Christ. Instead of 
being limited to a certain people, the Kingdom of God 
was now to be found in the Christian Church, which is 
for all people; and faith in Jesus, who was crucified 
and rose again, is the tie which binds the believer to 
the God of love. 

Xo other man saw these truths so clearly as did 
Paul. The Lord let him penetrate more deeply than 
any other mortal into the mysteries of His plan of sal- 
vation. It was given to others among the apostles to 
look deeply into certain other matters. The apostle 



John, for instance, had received of the Spirit a wonder- 
fully clear insight into the relation between Father and 
Son. Still, Paul was the one man especially favored 
with spiritual wisdom. There are varied gifts ; but God 
is always able to find the right man on whom to bestow 
His special grace. 

Jew — Judaism. These words need but to be men- 
tioned, and they at once lead our thoughts to a people 
that in a special degree is distinctive; a people tireless 
and persistent, holding fast the old inherited mode of 
thinking and living. Centuries come and go; but the 
Jews remain, and have the same old religious view- 
point. There is no parallel case in all history. This 
little people has been knocked about from pillar to post 
by the great powers, but none has been able to exter- 
minate the Jewish race. Judaism has remained true to 
itself through all the many kinds of spiritual weather. 
To be sure, there are many, especially among Jews 
of the so-called upper classes, who have discarded the 
old faith ; but the masses of the people still hold on to 
the old moorings. 

The religious concept, which we call Judaism is very 
old. We find it in its essential features in the scribes 
and Pharisees of the time of Christ. It was given form 
and substance during the period between the home- 
coming from Babylonia and the destruction of Jeru- 
salem. 

Between Judaism and Christianity there must, of 
necessity be a mighty struggle; they neither should nor 
could be united. The position taken by the Jews to- 
ward the Savior makes it clear, also, that the Jewish 
leaders had at least, an inkling of the truth that there 
must be a war to the death — a truth which Jesus did not 
hide. His life became a fight against the Judaism of 
the Pharisees ; and He did not spare them and their 
habits of thought. He says: "Neither do men put. new 



10 

wine into old bottles, else the bottles break, and the wine 
runneth out, and the bottles perish; but they put new 
wine into new bottles, and both are preserved/' In 
these words He points out to His disciples the impos- 
sibility of combining the Judaism of that time with the 
Christian faith. Here there is, then, a conflict between 
two strong spiritual powers; and the following pages 
will to a large extent deal with this conflict. 

No matter where the Jew was, he always felt him- 
self a Jew; and no matter how prosperous he might be, 
his thoughts went out to the land which God had given 
to Israel — that always remained his homeland. And 
the center of it was the royal city, and particularly the 
temple. This was the place where God was to be 
worshiped. To indicate, then, that the city and temple 
were always in his thoughts, he turned his face toward 
Jerusalem whenever he offered prayer; and though he 
might be in a distant country, he did not neglect to 
send his annual offering to the temple. In the holiday 
season, especially at the time of Easter, great numbers 
of pilgrims came to Jerusalem; and among them were 
to be seen Jews from the most distant corners of the 
vast Roman empire. People were drawn to Jerusalem 
by the beauty of the Jewish service. Here was the 
high priest in his splendid robes, besides the host of 
Levitical priests and temple servants. Here were the 
offerings, the singing of hymns, the sounding of 
trumpets, and the wondrously beautiful temple itself. 
Nowhere else in the world could the Israelite find any- 
thing like this to sound his deepest heart-strings : 

"If I forget thee, O Jerusalem, 
Let my right hand forget her cunning. 
If I do not remember thee, 
Let my tongue cleave to the roof of my mouth ; 
If I prefer not Jerusalem 
Above my chief joy." 



11 

Jerusalem was not, however, merely the Jewish 
place of worship, but also the spiritual and intellectual 
center of the Jews in general. Here was the hearth of 
Judaism; the tie which was to prove itself strong to 
bind the people together, even when the city and the 
temple were fallen. This spirit was kept alive and 
developed by the Scribes and Pharisees. There arose 
no more any prophets in Israel who with divine author- 
ity could punish the people for their sins and lead them 
in the right paths ; and the priests had long since lost 
their power to direct the spiritual life of the masses. 
The Scribes and Pharisees had thus become the leaders 
of thought; and they had their golden age at the time 
when the Christian Church was being founded. The 
writings of the prophets had been pushed aside by the 
Law of Moses. The Scribes, and others learned in the 
Law, were well informed on all its precepts; and it 
was their business to apply these to all the affairs of 
life and to instruct the people in every duty. 

These teachers were highly regarded by the people, 
and were called by the honorable title of Rabbi. Now, 
according to the rabbinical idea the pupil owed more 
to his teacher than to his father; the father was merely 
the author of the child's present life, while the teacher 
instructed his pupil in wisdom and thus fitted him for 
the higher life in the world to come. The pupils should 
therefore look up to their teachers with a reverent fear 
almost equal to that with which they approached God, 
and they must in no wise change anything of that which 
the teachers had told them. It chanced that shortly be- 
fore this time flourished the two greatest of the Jewish 
scribes and teachers, Hillel and Sjammai (Gamaliel). 
Each of these had a host of pupils. 

The larger number of the scribes, — that is, those 
learned in the Law — belonged to the strict sect of the 
Pharisees, who hated everything foreign and regarded 



12 

the traditions of old as the one and only truth ; and 
they applied these precepts with great strictness to their 
own conduct, and more especially to the conduct of 
others. Besides this sect, there were the Sadducees, 
who were more friendly to foreign ideas, and did not 
put faith in the traditions, but kept themselves to the 
written Law\ Their ideas in regard to the traditions 
caused them to reject many doctrines taught by the 
Pharisees, who nevertheless had by far the larger fol- 
lowing among the common people. 

In a general way the principles in which the people 
were instructed were these: The Law is of the essence 
of God, and its precepts limit even God's own acts; in 
it He has included all things necessary to salvation. 
Therefore it needs no additions, and it is valid for all 
time and eternity. To begin with, God had intended all 
peoples to have this Law, but only Israel was ready to 
receive it; and so Israel became God's Chosen People 
to the exclusion of the rest of the world. The Law 
was thus the tie between God and Israel. None other 
than Israel has this Law; therefore it makes sure the 
salvation of Israel, and therefore the Israelite must 
love the Law as his greatest treasure, and live accord- 
ing to it. The truly pious should devote himself ex- 
clusively to studying the Law and keeping its com- 
mandments ; and so the Pharisee, who was learned in 
the Law, must be regarded as of the highest rank in 
piety. 

In the Law God makes his demands and these the 
Israelites must fulfil ; then he has the right to be re- 
warded of God. However, as one may easily commit 
sin, every man should strive to do so many good works 
that he may be able with them to pay the debt which 
he owes by reason of his sins; and if the account shows 
a favorable balance the man is righteous. The Jews 
could not conceive of forgiveness when payment had 



13 

not been made ; and the Scribes had invented many 
things which were to count as fulfilment of the Law and 
payment for sin. The final balance would be struck at 
the time of a man's death; and then all would depend 
on the question whether or not the footing w r as greater 
on the credit than on the debit side of the ledger. — 
This doctrinal system paved a smooth road for hy- 
pocrisy, intolerance and narrowness. 

The Law rested as a heavy burden on the people 
and destroyed the peace of mind and conscience of such 
as took their duties seriously. The great masses con- 
tented themselves with professing belief in that which 
the teachers told them, and with trying to live according 
to this teaching; and as for the rest, they comforted 
themselves with old legends or fantastic stories about 
the conditions in the coming Messianic Kingdom, and 
with the thought that they were of God's Chosen 
People. 

Thus they busied themselves with the temple and 
the Law and the election of Israel; and they were, as we 
readily see, far away from the principles of the Chris- 
tian faith. 

In the case of these who had been nourished on 
the Judaism of the Pharisees, to become a Christian 
meant a radical change; as also in the case of the gentle 
souls who found comfort in the old prophesies and 
were waiting for the day of the Lord, on which the 
Messiah would be revealed. They had grown up in 
the atmosphere of the Old Covenant, and now all this 
was to be changed and a new r day was to dawn. The 
transition could not be a step easily taken. We see 
this most clearly in the disciples of Christ. They had 
been educated as Jews and their mode of thought, was 
Jewish, and now T they were to leave the old and set out 
on new and unknown paths. We have in the Gospel 
accounts many examples of the way in which the Master 



14 

had to lead them gently and step by step. There was 
so much which they "could not bear." But little by little 
their eyes w r ere opened to the glory of the new order 
above the old ; while the Spirit of truth, whom the Lord 
sent them after His ascension, guided them all the time 
into a better understanding of the truth. 

It goes without saying that the changing of a 
heathen into a Christian must mean a most radical revo- 
lution in habits of thought and life. Most of the 
peoples to whom the Gospel first came were under the 
influence of the Greek spirit with its real or pretended 
superiority over all other forms of culture. Rome was 
all-powerful in the domain of politics, and ruled with 
an iron hand from the distant regions of the Euphrates 
and the Tigris in the east to the shores of the Atlantic, 
and from the desert of Sahara north to Britain ; but 
Rome had adopted the Greek culture and refinement in 
the art of living, and the Greek language was spoken, 
or understood, in most parts of the vast empire. 

And now there came a new religion, whose spokes- 
men were despised Jews, a religion which asked people 
to believe in a crucified malefactor as the Son of God. 
It is no wonder that this message, which was a stum- 
bling-block to the Jews, seemed to the Greeks the very 
perfection of foolishness. But both Jew and Gentile 
were to experience that in this Gospel dwelt the divine 
power and wisdom which put to shame the wisdom of 
the Greeks. 

At this time, when Christianity was born, the Greek- 
speaking world could look back on a culture which was 
many centuries old. The Greeks prided themselves on 
being the leaders of the world in the arts and sciences. 
Their artists, savants and poets had no rivals. The 
Greek artists beautified the palaces of the rich, the 
temples and public places with paintings and sculpture 
which still are the wonder of the world. The scientists 



15 

sought to solve the riddle of life by clever speculations, 
and the poets wrote elegant verse in praise of life and 
pleasure. This was the boast of the Greek. But the 
Romans pointed with equal pride to the mighty armies 
which shook the earth beneath their heavy tread and 
made people after people subject to Rome. When 
Caesar commanded, the world obeyed, and this vast em- 
pire was administered with admirable efficiency. How 
preposterous to think that Romans could learn any- 
thing from Jews ! 

Both Greek and Romans had formerly worshiped 
a number of gods. But at the time of Christ, the faith 
in these gods had pretty well died out among people 
of the upper classes and in the large cities. In the rural 
communities, in isolated valleys, faith in the old gods 
persisted, and heathen ideas remained alive several hun- 
dred years after this time in many places within the 
empire. People in the upper strata of society had, how- 
ever, generally lost all veneration for the old gods. To 
be sure, they had not openly broken with paganism; 
such a break was regarded as endangering the security 
of the State. But the philosophers and poets had 
taught them to think of the ancient godlore as nothing 
more than poetic representations of different phases of 
life. The rich and their philosophers looked down with 
contempt on the great ignorant masses, and were puffed 
up, and lived in an atmosphere of pride and heartless 
selfishness. 

Other philosophers were to be found among the 
common people, whom they were supposed to educate. 
But as a rule these teachers undermined all religion and 
morality, and caused the people to lose respect for both. 

The upper classes were permeated with indifference 
to the higher things ; with an insane love of money and 
luxury, and a life of gluttony and sensuality. And the 
lower classes imitated those higher up, and their love of 



16 

pleasure degenerated into vulgar bestiality. Paul's de- 
scription of heathenism in the Roman empire (Rom. 1: 
18-32), is not an exaggeration, but merely the sober 
truth. The great cities with their riches and many 
opportunities for all sorts of pleasures and temptations 
had a terrible influence on the people. 

The picture of the old paganism might be made 
even darker without being overdrawn ; but enough has 
been said to make it plain that neither art nor science 
is able to make a man strong to resist temptation, nor 
to keep people from living a life of sensuality and 
wickedness. Still, there are some gleams of light even 
in this darkness. 

The apostle Paul knew some pagans who did the 
works of the Law; though they did not have the 
written Law, as did the Jews. But they obeyed the 
voice of conscience, and led a decent and reputable life. 
Some such persons there were in the Greek-Roman 
pagan world. Many felt keenly the want of a god 
whom they might worship, and to whom they could 
keep themselves in the many changes and uncertainties 
of life. They had lost their faith in the old gods, and 
were looking for a new religion which might bring 
peace to their souls. In these circles it had become 
more and more the custom to expect this new religion 
from one of the peoples in the East. Several of the 
eastern religions had a certain air of mystery besides a 
number of clever stories and impressive ceremonies, 
which held a strong fascination for people who were 
dissatisfied with their old and empty religion. Thus, 
several of these eastern religions, such as those' from 
Egypt and Persia, gained many adherents among the 
Romans and Greeks; and in many places in the empire 
there were secret societies into which members were in- 
ducted with mysterious signs and dedicated to the 
divinity of the society in question. Many of these east- 



IT 

ern religions have one common feature in that, they 
say something about atonement and immortality; and 
the comfort which many find in these ideas indicates 
what it is that they desire. This need of having a true 
god to worship is evidenced in many ways, and some- 
times finds beautiful expression. Thus we have these 
words from one of the most noble thinkers of the old 
world : "When you have closed your door and made it 
dark in the room, then do not say that you are alone r 
for you are not. God and your angel are with you, and 
they need no light to see what you are doing. To this 
God you should swear allegiance/' 

And yet this thinker did not know the God who 
seeth in secret. Neither this man, nor any priest of the 
secret, societies, nor any one else was able to give the 
cup of comfort to the thirsting soul. But the unknown 
God, whose saving love they so sorely needed, had the 
Greeks and Romans also in mind. He sent them an 
apostle who in a nocturnal vision had seen a man from 
the Greek peninsula, who approached him and appealed 
to him saying: "Come over to Macedonia and help us." 



IL Paul's Childhood and Youth. 

r 7 am . . . of the tribe of Benjamin, an Hebrew of the- 
Hebrews" 

Near the northeastern corner of the Mediterranean, 
just north of the island of Cyprus, the river Cydnos 
flows into the sea. It has its source up in the mountains 
of Cappadocia, and meanders down through varied and 
beautiful valleys in this country and in Cilicia until it 
reaches the great sea. The clear and cool waters of the 
river invite one to take a refreshing bath on a warm 



18 

day, but many have paid dearly for it; as witness the 
experience of the victorious Macedonian king Alex- 
ander the Great. A short distance up the river is the 
city of Tarsus, which even today is a pretty important 
and lively town, though not by far so large and thriv- 
ing as it was nineteen centuries ago. Tarsus had been 
founded by the mighty Assyrian king Sanherib, and had 
afterwards been the residence of several kings ; and 
when the Macedonians, and later on the Romans, con- 
quered these districts, many Greeks settled in Tarsus, 
and it became a flourishing trade center. It had its 
most prosperous period during the first century after 
Christ. 

When the Greeks came to a place, and riches ac- 
cumulated, the place was apt to become a seat of learn- 
ing and art; and this was the case here in the capital 
of Cilicia. Caesar Augustus had greatly promoted the 
growth of Tarsus by making it one of the free cities 
of the empire. There were, then, many things favorable 
to making the city a lively and attractive place of 
residence. 

Wherever one came in those days, particularly in the 
trade centers, he would find larger or smaller colonies 
of Jews, who were especially successful in the several 
handicrafts. Also in Tarsus there were many Jews. 
Again, wherever Jews w T ere found they formed them- 
selves into a Congregation in order that they might 
worship God together and be instructed in the Law. 
The Jewish Church in Tarsus was so strong that it had 
built a synagogue, in which the Jews assembled, es- 
pecially on the Sabbath. Among the most highly es- 
teemed members of this Church we find a certain man 
of the tribe of Benjamin and the sect of the Pharisees. 
He was a man of some note among the people of 
Tarsus. He, or one of his forebears, must in some way 
have deserved the favor of the State, for the Romans 



19 

had done him the honor of making him a Roman 
citizen. 

In this city Paul was born. He was a son of the 
Jew above referred to; and while the exact time of his 
birth is not known, it is probable that he was born in 
the year 10 a. d v or very close to that date. On the 
eighth day he was circumcised and given the name 
Saul. This was his Jewish name; but the Greeks 
changed it to correspond more closely with their speech, 
and called him Pavlos, or Paul. 

We can readily see how important it was for his 
later life, both the circumstance that he grew up in this 
thriving Greek city and also the fact that he lived in 
the home of a Pharisee. Here from his childhood he 
came to know the two distinct races which it was to be 
his mission to unite in a common faith in the one God. 
Here he had the opportunity to study the Greek folk- 
life; and though he could not understand much of it 
when as a child he played in the streets of Tarsus, it 
must to some extent have remained alive in his mem- 
ory. And one may be sure that his father did not 
neglect to point out to him the wide difference between 
a Greek pagan and a believing Jew. But even more 
important to his future work was the circumstance that 
he had from childhood become acquainted with the 
Greek language. 

In the streets and in the market-place he came to 
know the Greeks, but in his home and synagogue he 
was trained according to the rules of Judaism. In his 
home he saw Judaism in its most attractive form, and a 
fervent love for Israel followed him through life; he 
never was ashamed of being a Jew. 

Jewish parents held it their sacred duty to keep 
watch over the training of their children; and these al- 
ways received in the home their first instruction con- 
cerning the Lord God of Israel. The discipline was of 



20 

course strict, particularly in the home of a Pharisee of 
this period. We can not doubt that the father of Paul 
held .fast as a first principle the truth that the fear of 
God is the beginning of wisdom (Proverbs 1:7; 9: 10), 
and early impressed on his son that the child's first duty 
is obedience to the parents (Proverbs 30: 17). Moses 
had earnestly exhorted Israel to instruct their children 
concerning the mighty works of God (Ex. 12:24- 
25; 13:8). These words of the historian Josephus also 
show how the people of that day regarded the matter: 
"We lay greater stress on the training of the children 
than on anything else, and regard observance of the 
Law and a corresponding godly life as the most im- 
portant of all duties." (Cf. also 2 Tim. 3:5.) 

In the home the little children were taught to say 
their prayers. According to the rules of the teachers 
the children also were to pray the chief prayer of the 
Jews, the so-called Schmone-Ezre, morning, noon and 
night, and to say grace before and after eating. (Cf. 
also Matt. 14:19; 15:36; Rom. 14:4; 1 Cor. 10:30; 
1 Tim. 4:4.) Thus the children in the homes were to 
learn to know God the Father, the Creator of the world 
and Savior of Israel, and to know His holy will, as well 
as to learn to approach Him in prayer. It goes without 
saying that the instruction was kept within the rules of 
Pharisaical Judaism. 

Under such conditions young Saul of Tarsus grew 
up. When he was six years old his father sent him 
to the school at the synagogue. As a rule the care-taker 
of the synagogue was also the school-teacher; and of 
course the main purpose of the instruction was to train 
the children in the Law; therefoie they must learn to 
read. They were taught also the art of writing, in 
order that they might make copies of certain parts of the 
Law. Still, the children were not expected to observe all 
the Commandments before they reached the age of 13; 



21 

but they must from early childhood learn to know the 
Law and to keep as many as they could of its precepts. 

Whether or not young Paul was sent to any Greek 
school we do not know. 

It soon became apparent that the young boy had 
great talent and depth of character, and so his father 
naturally decided to give him a chance to study under 
the best teachers, in order that he might become learned 
in the Scriptures ; for to the Jew this was the greatest 
thing in life. The father therefore took the boy to 
Jerusalem and placed him with the famous teacher 
Gamaliel. This eminent scholar was soon to discover 
that young Saul of Tarsus was his most. w r illing and 
highly gifted pupil, a thoroughly trustworthy youth of 
the greatest promise; for the youthful Saul was sin- 
cere in his Judaism, and was in every way a model of 
a young Jewish scholar. 

•It was a time of stress in the country of the Jews. 
The Romans ruled the land, and their yoke was heavy 
on Israel. The military governors appointed by the 
emperor were as a rule far from being men of high 
character. Generally they were cruel tyrants, whose 
joy it was to lord it over the subject people and to 
plunder them in order to enrich themselves, so that 
they could afford every luxury when they retired from 
office to the life of private citizens in Rome. It is no 
wonder that it seethed deep in the hearts of the people. 
Fanatical agitators traveled through the country and 
fanned the flames of revolt ; and nothing but the fear of 
Rome's mighty mailed fist kept the masses fairly loyal. 
The popular disaffection found expression in many 
songs and stories which circulated everywhere; and 
many prophecies were spread from house to house, re- 
citing how the Lord would soon be moved by the misery 
of His people, and would send the promised Messiah. 
And this expectation was all the time growing stronger. 



22 

Nor was everything quiet among the scribes them- 
selves. There were two distinct schools of thought, 
which were pretty sharply opposed to each other. The 
one school embraced the adherents of the great rabbi 
Hillel, while the other consisted of the rabbi Shammai 
and his followers. The first of these two famous 
scholars was in many respects a commanding person- 
ality, and may be said in a way to have laid the foun- 
dation of the rabbinical system of doctrine. In his 
interpretation of the Law he is more liberal than is 
Shammai, who insisted on the most stringent observance 
of every commandment. Between these two schools 
there were lengthy controversies, some of them concern- 
ing matters of importance, and some dealing with the 
merest trivialities. A few of these matters of contro- 
versy are mentioned in the New Testament ( Matt. 5 : 
31; 19:7). They fought over the question of divorce, 
fasting, Levitical uncleanness, the visiting of the sick, 
etc., but especially on what was and was not permitted 
to be done on the Sabbath. And the controversies de- 
generated into quarrels about things of no account what- 
ever. Thus the "fight about the egg" is somewhat 
famous. According to the Law they must not prepare 
food on the Sabbath day. But a hen might take it into 
her head to lay an egg on the Sabbath ; and so the ques- 
tion arose whether or not it would be right to eat such 
an egg. Concerning this point there was a long and 
learned fight. Shammai and his school were fanatical 
and aggressive, while Hillel and his disciples were more 
moderate and yielding. So the intolerant and strict sect 
came to prevail; and Judaism gradually took on the 
dark features of hatred and an unforgiving spirit, which 
meet us in Pharisaism as described in the Gospels. 

Saul's teacher, Gamaliel, was a grandson of Hillel 
and followed closely in his steps. He was a Pharisee, 
but of the moderate school. He even went so far in his 



23 

liberalism that as a member of the Sanhedrin he spoke 
against being too severe with the Christians (Acts 5: 
34-39). It is also said of him that he acquainted him- 
self with the works of the Greek authors, and that he 
had a ring with a graven image on it, something which 
gave great offense to many of the strict Pharisees. 
Generally, however, he was held in high esteem by 
reason of his great learning and his probity. Under 
this teacher, then, Saul was initiated into the rabbinical 
interpretation of the Old Testament books, and into the 
current doctrinal system. 

While Paul was thus being instructed by the great 
teacher, and also, in accordance with custom, was being 
taught a handicraft — that of a tentmaker — there oc- 
curred something which caused a great commotion. It 
was rumored far and wide that there had arisen a new- 
prophet, with the fire of Elijah on his tongue; a strange 
hermit in a cloak of camel's hair, who was to be found 
in the desert places by the river Jordan. Thousands 
were hurrying to the place to hear this mighty preacher, 
who without fear or favor attacked high and low, and 
was especially severe on the spiritual leaders, the 
Pharisees. "Soon the Lord will come, and the fan is 
in His hand; and then woe to all who in impenitence 
and hardness of heart have called down upon them- 
selves the wrath of God. However, there is yet time 
to turn and to be baptized as evidence of a new and 
higher purpose; for the Kingdom of Heaven is at 
hand." This was the gist of the message of John the 
Baptist. 

The bold preacher in the wilderness had not yet paid 
with his life for his fearless statements, when there had 
arisen another Prophet, who was to have a much greater 
influence than John on the life and history of Israel. 
It was rumored from Galilee that a young carpenter 
of Nazareth had begun a work more wonderful than 



24 

anything before heard of ; lepers were healed, the blind 
received sight, the ears of the deaf were opened. This 
Prophet could cure all disease by a mere word, and 
He was able to provide bread for thousands in the 
wilderness; He even held the command over death it- 
self, and there seemed no limit to His power. Besides, 
such eloquence as His had never before been heard. 
Wherever He went the people came to Him; and to 
some He so endeared Himself that they left all things 
and followed Him. There was a great showing of 
popular enthusiasm: A Man who could do these things 
must be the Messiah, who had been promised and sorely 
wanted. Now He was come, and now He would be 
proclaimed King. 

For a time it looked as if the great masses would 
become the followers of this Prophet; but in that case 
the Pharisees would lose their leadership, and the proud 
doctrinal structure erected with so much pains by the 
doctors of the Law would tumble down. This must 
be prevented at any price ; but it was not easy to find 
anything which could be used against Him. At last, 
however, they found something to lay hold on, in that. 
He called Himself the Son of God, and thus was guilty 
of blasphemy, the punishment for which was death. 
They thus were able to cause the hated Nazarene to be 
nailed to the accursed tree ; but they had gone wide of 
the mark in estimating the result. One of our present- 
day Jewish historians, noted for his learning, who is 
not himself a believer in Christ, writes : "He is the only 
Man born of woman of whom it may be said with truth 
that His death accomplished more than His life. To 
the historical world Calvary became a new Mount 
Sinai." 

These events took place while Saul was in Jerusalem 
as the pupil of Gamaliel. But he was at the time a mere 
youth, hardly 20 years old. It does not. appear that he 



zo 



was deeply impressed by the new movement. He was 
diligently pursuing his studies, in which he was in- 
tensely interested, and he did not for a moment question 
the truth of that which he was taught. It is not cer- 
tain that he ever saw Jesus. It may be that he pur- 
posely avoided the chance of seeing Him. For this 
" demagog' ' from Galilee was a dangerous man, it 
seemed; even the old and learned Pharisee Nicodemus 
had been caught in His snares. No doubt Saul was 
often warned to keep away from the Nazarene. 

Nevertheless Saul was soon to stand face to face 
with the new doctrine. 



IIL The Persecution* 

"I am, as touching the Law, a Pharisee; concerning zeal, 
persecuting the Church" (Phil. 3:5-6). 
"And Saul was breathing out threatenings and slaughter 
against the disciples of the Lord" (Acts 9:1). 

"It was the grandest, and at the same time the 
purest and boldest social renewal of the world which 
here was worked out within the narrow circle of some 
lowly men; not in the spirit of selfishness and violence, 
but in the spirit of loving service, which had its pro- 
totype and earnest of victory in Jesus, the Friend of 
the poor and suffering/' (Otto Pfleiderer.) 

The Shepherd had been put to death, and the sheep 
had been scattered. The Pharisees had won the vic- 
tory; and the few disciples who had remained true to 
the Lord were stricken with panic, and had with heavy 
hearts hidden themselves away. He whom their soul 
loved had been put to death as a malefactor. The 
leaders of the people did not find it necessary to begin 



26 

any serious persecution of the followers of Jesus ; they 
hoped that the whole movement would die out now that 
the Prime Mover was put out of the way. 

But though He had died He was still victorious. 
Death could not hold Him. He rose again with trans- 
figured body, and showed Himself several times to His 
friends, in order that their faith in Him might not 
die, but receive new life and strength. His revealing 
of Himself came to be of especial importance to Peter, 
who was to be the leader of the new Church. So we 
see the little flock of believers coming together again, 
and with renewed courage. It was true that their Lord 
had died on the cross, but to them it was just as cer- 
tainly true that He still lived. They had seen Him 
many times and had touched Him, and He had spoken 
to them; so there could be no doubt whatever that it 
was the same Jesus. He told them to be of good cheer, 
and to go out into the world and preach that which 
He had taught them; and He promised to be with them 
alway. The Spirit, whom He would send them, should 
stir them mightily and be a proof of His presence and 
help; and He let them know that He would sometime 
come again in great power and glory. 

In the time between the resurrection and the out- 
pouring of the Spirit the disciples went through a great 
spiritual evolution. The question: Should Jesus have 
suffered all this? had been very hard to answer; and 
they must have an answer which would not only dissi- 
pate all doubt that Jesus, despite His death, was the 
Son of God, but which would fill them with the blessed 
assurance that by His death He had bought them the 
right to be God's children. We ca-n see the progress of 
this spiritual ripening when we read carefully the ac- 
counts of it in the New Testament. The eyes of the 
disciples w T ere opened more and more to the grandeur 
of the suffering and death of Jesus, and the old pro- 



27 

phetic visions stood out in a light which gave them a 
new meaning. Now the disciples saw that Jesus was in 
truth the Messiah ; now they were willing at all hazards 
to follow Him. 

With the day of the Pentecost the work of the 
apostles as His witnesses had its beginning. Now they 
were to be His witnesses in Jerusalem and in all Judaea 
and Samaria, and unto the ends of the world. Jesus 
had also prepared them for the experiences which they 
were to reap in this work (Matt. 10). 

So the disciples went about from house to house, 
and knocked at the doors, and told people of Him in 
whom only there is salvation. In many places they were 
w 7 ell received, while in others they were driven away 
with mocking and contempt. Then they shook the dust 
off their feet and went their patient way. 

The message which they brought was this : That 
Jesus was the Messiah; that He was ascended to the 
right hand of God; that He would come again in the 
clouds, as had been prophesied by Daniel, to reveal 
Himself as the Messiah to all the earth, and establish 
His Kingdom. He might come soon, and then would 
be the great day of judgment and salvation; then would 
the w T orld be destroyed and the Kingdom of God come 
into its own. Persecutions, and revolutions in the social 
order and in nature, were to presage His coming. They 
who then lived would be changed; and the dead would 
arise and receive a new body and be like unto the 
angels of God. In eternal bliss they were to sit at meat 
with Abraham, Isaac and Jacob, and receive an hundred- 
fold recompense for all earthly want and suffering. 
What now was sown in tears would be harvested in 
joy. They who now were sad, and who hungered, suf- 
fered and were persecuted, should then rejoice and be 
filled. 

The ungodly world should then be condemned and 



28 

reap eternal woe; while the sad and suffering were to be 
redeemed and comforted and refreshed with all good 
things, for that they had hoped in Him and had suf- 
fered and fought for the honor of His name. 

However, their preaching could not be limited to 
drawing these glorious pictures of the future ; but as all 
that they hoped for was intimately connected with the 
person of Jesus, they must prove by the Word of God 
that Jesus was the Messiah. The offense of the cross must 
be taken away ; for it was on this point that they al- 
ways were being attacked. Who could believe that a 
crucified malefactor was the Messiah? But as the 
disciples began in earnest to search the Scriptures they 
found in the old prophets many passages which declared 
that the servant of the Lord was to suffer much and 
that through this very suffering He was to carry out 
God's plan of salvation. In respect to this no passages 
were more clear than those of the prophet Isaiah in 
chapters 52 and 53. Here the Man of Sorrows is pic- 
tured, feature by feature: "He who took upon Himself 
our diseases and bore our suffering; who was pierced 
for our transgressions, bruised for our iniquities : the 
punishment was upon Him, that we might have peace, 
and through His stripes we are healed." Were not 
these words literally fulfilled in Jesus of Nazareth? 
And did not all agree that the servant of God spoken of 
by the prophet was the Messiah? And how exactly 
did not the rest of those chapters describe Jesus: "He 
is brought as a lamb to the slaughter, and as a sheep 
before the shearers is dumb, so He opened not His 
mouth. He was taken from prison and from judgment; 
and who shall declare His generation? For He was cut 
off out of the land of the living; for the transgressions 
of my people was He stricken. And He made His 
grave with the wicked, and with the rich in His death ; 
because He had done no violence, neither was any de- 



29 

ceit in His mouth. Yet it pleased the Lord to bruise 
Him ; He hath put Him to grief ; when thou shalt make 
His soul an offering for sin, He shall see His seed, He 
shall prolong His days, and the pleasure of the Lord 
shall prosper in His hand." — This certainly looks as if 
written right under the cross of Jesus instead of many 
centuries earlier ; and there were many who through 
these words had their eyes opened. Here the disciples 
of Jesus had a strong fortress, and they made use of it, 
as w r e see in Acts 8 : 30. 

When any offered the objection that Jesus could not 
be the Messiah, since He had been rejected by the 
leaders of the people, the disciples were able to point to 
that which Jesus said of the Corner-stone rejected of 
the builders (Mark 12:10); this also being the fulfil- 
ment of a prophecy. And the same was true of His 
resurrection, which' had been foretold in Ps. 16:10; 
86:13; Hosea 6:2 (cf. Acts 2:27; 13, 35). Daniel, 
too, had foretold that He was to come again in the 
clouds as the Son of Man (Dan. 7: 13"). 

Thus the disciples learnt more and more to under- 
stand and show that the life of Jesus from beginning 
to end had been a fulfilment of the Old Testament ; and 
of this side of their preaching we have a mighty ex- 
ample in the Gospel of Matthew. 

It could not well be denied, then, that the life of 
Jesus, and more especially His suffering and death, 
were in closest harmony with the prophecies ; the coun- 
sel of God had thus been fulfilled. 

But why had God put all this suffering on Jesus? 
This also is answered by Isaiah in the 53d chapter: 
The servant of God bore the punishment of our sins as 
our representative, that we might have the forgiveness 
of sin and peace. Thus His death was an atonement 
(1 Cor. 15:3). But if Jesus bought forgiveness, it 
follows as a matter of course that the first gift which 



30 

they received who believed on Him, was the gracious 
gift of remission of sins. 

The men and women who believed these things 
formed a company of brothers and sisters who in those 
early times lived in the beauty of a first love. They 
loved Him on whom they believed; and there was 
among them a mutual unity and unselfish love of the 
brethren which has had no counterpart. They had 
learnt love from the Master; He was the Friend of all 
the poor and of them that suffered, and the Helper of 
all who were maltreated, who were oppressed, who 
hungered and wept. In this brotherhood of Jesus the 
needy and lost had a refuge in which they found com- 
fort and help, and had a foretaste of the coming King- 
dom of God, in which God Himself should wipe away 
all their tears. 

In this wise they sought to win souls for Him who 
was their all; and thus they went their unassuming and 
loving way, imparting to others that which they them- 
selves had received. 

When we compare this preaching by the disciples 
with the Judaism of that time, the immeasurable dis- 
tance between them can not escape us. The very es- 
sentials of life and doctrine were changed. In the 
preaching of the disciples there was no room for the 
Law as a way of salvation; in its stead was placed, His 
person and His work. 

How should they, now, harmonize this new preach- 
ing with the Law and the temple service? These also 
were given of God. This question must sometime be 
answered. The service in the temple and prompt ob- 
servance of the Law were uppermost in the mind of the 
Jew; and the deeper his character, and the more ear- 
nest his desire to lead a life which would please God, 
the more difficult would be his position. Right here 
a thorough understanding must be arrived at; for the 



31 

preaching of the disciples must have far-reaching 
results. 

It was not. an easy matter to grasp at once that the 
old things had passed away, and that all had become 
new. The Lord led the disciples onward step by step. 
First of all their hearts must be confirmed in the new 
order; then gradually, as occasion offered, the new r 
structure would be built up. 

But the Pharisees and scribes were trained thinkers ; 
and they understood very well what the new preaching 
meant. To their minds a crucified Messiah was the 
most unreasonable of all unreasonable things, their 
principal stumbling-block; for it overthrew everything 
which the Jews had hoped and wished for in the King- 
dom of the Messiah. They expected their Messiah to 
liberate the Jewish people from the humiliating bondage 
under Rome, and make the Jews a greater and more 
honored nation than they ever had been. But if the 
crucified Jesus was in truth the Messiah, then all their 
life and all their labor were even worse than useless. 
Therefore the death of Jesus was to their way of think- 
ing a divine judgment against any idea of Him as the 
Messiah, and thus a declaration in fact that the Phar- 
isees were right in rejecting Him. The Pharisees had 
difficulty in making reply when the disciples advanced 
proof from the Scriptures that Jesus must die to atone 
for the sins of His people, and that His suffering was 
in no sense in conflict with His mission as the Messiah. 
But by very reason of this difficulty they were the more 
angry; and their every sentiment protested against the 
doctrine that Jesus the crucified, on whom the curse of 
the Law was executed by an ignominious death, could 
be the one to bring the Messianic salvation, and even 
the Messianic righteousness. That which came by One 
who was accursed under the Law could not be a right- 
eousness according to the Law, but must be something 



32 

•entirely new, a righteousness without any regard to the 
Law. But righteousness according to the Law was the 
foundation under the whole doctrinal structure of the 
Pharisees, and this would then be completely under- 
mined; and if Jesus, the Accursed under the Law, were 
truly the Messiah, then all the ideas and prerogatives of 
Judaism, built on the Law, must fall, and the whole 
religion of Pharisaism must go down and be replaced 
by the new order of things. It was not to be expected 
that this could come to pass without meeting resistance. 
History tells us of many bloody wars that have been 
fought for lesser things than these. 

A fight was unavoidable. But the young Christian 
Church was to have some years of peace in which to 
gather strength, as the leaders of the people thought, it 
the part of w T isdom for a time to await developments. 
At first they regarded the Christians as being merely a 
fanatical Jewish sect, and such sectarianism was not 
unknown among the Jews. But as long as it had no 
great hold on the people nothing was done about it. 
Besides, the first Christians were as diligent as any in 
visiting the temple and observing the duties laid upon 
them by the Law; they led a sort of double life. In 
their inner selves they were free from the Law and the 
Old Testament service; but in their outward life they 
regarded themselves as in duty bound to observe the old 
precepts and rules. The time was to come when they 
would understand that the New Covenant in Christ 
must destroy the old order. But as yet they tried to 
a certain extent to combine the two ; and they hardly 
felt the contradiction in this attempt. Therefore they 
gathered with the brethren and sisters for instruction, 
edification and the breaking of bread, but they also took 
part in the old temple service. 

Peter had done some acts of healing: and those in 
authority considered it opportune to give the Christians 



33 

a warning against such doings. Then when the warn- 
ing was not heeded they caused the apostles to be 
scourged and strictly forbade them to preach. But. this* 
made the apostles all the more zealous ; for the thought 
filled them with joy that they were regarded as worthy 
to suffer for Jesus' sake. (See Acts 4—5.) Still, the 
leading men among the Jews thought it the part of 
wisdom, for a time at least, to follow the advice of 
Gamaliel — the policy of watchful waiting. 

It is not easily determined exactly how many years 
of peace the new Church enjoyed. At any rate, before 
long the troublous times began; and this change in the 
order of events is connected with the name of Stephen. 
He was one of the deacons of the Church in Jerusalem ; 
and it. was he who occasioned the breach of the peace. 

The Church in Jerusalem had grown quite rapidly. 
The little flock of Galileans had been augmented by 
many Jews from Jerusalem and Judaea; and also by a 
number of Jews who had grown up in the Greek 
countries, but now made their home in Jerusalem. 
These so-called Hellenistic Jews had always kept close 
to the faith of their fathers. The native Jews, how- 
ever, looked with some suspicion on those who had 
grown up among the Gentiles ; and the immigrated Jews 
had therefore built their own synagogues in Jerusalem 
and had their own services. Such a synagogue had 
been built by the Jews from Cilicia and Asia Minor ; and 
it was the general meeting-place of all Jews from those 
parts. To this synagogue belonged both Stephen and Saul. 

There arose a controversy among them with regard 
to the Christian teaching, and Stephen appeared as the 
spokesman of the Christians. We do not know the de- 
tails; but. the upshot of the matter was, that Stephen 
was charged with blasphemy against God and Moses, 
in that he said that Jesus would destroy the temple and 
abrogate the Mosaiac Law. 



34 

The charge was not true. Stephen had not been 
guilty of blasphemy; nor had he said that of which he 
was accused by the false witnesses. He made a speech 
in his own defense and state precisely what he had 
said: By their impenitence and stubbornness the Jews 
had all the time violated the Lord's Commandments, 
despised and persecuted His messengers; and this they 
had done also to the Lord's righteous Servant spoken 
of by the prophets. When He came to His own they 
would not. receive Him, but became His murderers. 
They had made themselves guilty of murder and treason 
toward Jesus, who was the promised Messiah; therefore 
the punishment of the Lord would come upon them. 

These bold accusations caused the anger of the Jews 
to break all bounds ; and it became even more bitter 
when Stephen at this time had a divine revelation : He 
looked into the glory of Heaven and saw his Savior, 
whom he had fearlessly confessed; and he told what he 
saw. Then the Jews were beside themselves with the 
anger of fanaticism. They stopped their ears and 
howled and shouted to drown the speech of Stephen, 
that his words might not befoul their ears. Then they 
drove him out of the city and stoned him. Yet into 
the very jaws of death he held fast to his Savior, for 
he was of like mind with Jesus. His last words were : 
"Lord, lay not this sin to their charge"; and soon there- 
after he saw the Lord face to face. 

At these doings Saul was present. No doubt he 
took part, in the controversy, the trial and the shocking 
murder. 

This event came to have far-reaching results. Dur- 
ing the trial thoughts were born which presaged a mo- 
mentous upheaval. There was some connection between 
the destruction of the temple and the coming of Christ; 
the Jews were to be thrust aside and the Law be put 
on an entirely new footing. Such ideas as these could 



35 

not fail to provoke disgust in the Jews; and the whole 
Christian Church became involved in the judgment 
executed on Stephen. 

The Christians now found themselves in an entirely 
new position. They had been tolerated by the Jewish 
leaders, but now they stood face to face with hatred, 
persecution, death. They were held by the guardians of 
the Law to be apostates who should be wiped out; for 
they did not make the future of the people dependent 
on the Law, but taught the rejection of Israel, the de- 
struction of the temple and the abrogation of the Law. 
These were the doctrines ascribed to them by the 
Pharisees. Now the Christians were to learn the truth 
of the Words of Jesus, that the disciple is not above 
the master; if the Jews had called the Master of the 
house Beelzebub, how much more them of His house- 
hold. The Christians were to see themselves as sheep 
among the wolves, be delivered up to the councils, and 
scourged in the synagogues. Brother should deliver up 
brother to death, and the father the child; and the 
children should rise up against their parents, and cause 
them to be put to death. They should be hated of all 
men for Jesus' sake, and be driven from place to place. 

A complete system of persecution was organized. 
The sanhedrin gave written authority to the worst 
zealots to hunt out all who seemed open to suspicion, to 
stir up all people against them and drag them before the 
local judges, in order that they might be punished. 
None was more zealous than Saul against the Chris- 
tians. For to him religion was everything; he put his 
whole soul into whatever he undertook, and never did 
anything by halves. During the trial of Stephen he had 
heard views stated which meant open revolution not 
only against the Judaism of the Pharisees, but against 
the Law of God, the most holy and precious thing in 
all the world. Pharisaism expressed to his mind the 



36 

gist of the Law. Besides, the boldness with which 
Stephen defended himself seemed to Saul nothing short 
of shameless wickedness. So he was in entire accord 
with the idea that these dangerous doctrines must, be 
weeded out, and he thoroughly approved of the murder 
of Stephen; he found pleasure in it. From the bloody 
scene outside the city wall he turned against other ad- 
herents of the hated doctrine, "breathing out threat- 
enings and slaughter against the disciples of the Lord." 
And not satisfied with what he could do in Jerusalem, 
he went to the high priest and secured from him letters 
authorizing him to go to Damascus, where there were 
many Jews, and to which city many Christians had fled 
during the persecutions. It was his purpose to hunt 
out such as were of the same way of thinking as 
Stephen, whether they be men or women, and bring 
them bound to Jerusalem. He "thought with himself 
that he ought to do many things contrary to the name 
of Jesus of Nazareth" (Acts 26:9), and he did every- 
thing in his power to sow the seed of dissension and 
hatred and pursue the Christians to the death. 

After this first violent attack the persecutions abated 
somewhat, but did not entirely cease. The Christians 
could not feel entirely safe; the avenging hand of the 
Pharisees might reach them at any time. These were 
times of trouble and anxiety for the Lord's Church. 
The political situation, also, was favorable to the Phari- 
sees. Agrippa I w T as appointed king of Judaea, and 
he sought to win the favor the the Jews by making 
common cause with the Pharisees and persecuting the 
Christians. James, the brother of John, was put to 
death. Peter also was cast into prison, but God de- 
livered him by a miracle. 

This persecution had great results for the Christian 
cause. The ruling Judaism had turned away from the 
Christians and b§gun to make war on them; and these 



37 

must, now learn to stand alone. They could no longer 
claim to be a Jewish society, for Judaism had rejected 
them. They were being persecuted in the name of the 
Law ; and so it must be clear to them that their relation 
to the Law was a different one from that, of their perse- 
cutors. Even one who was expelled from the Jewish 
Church might be saved; for the hope of Heaven was 
not grounded in the Law, but in the Lord. 

In other ways also these persecutions were to pro- 
mote mightily the cause of the Church of Christ. They 
scattered the Christians in all directions ; and wherever 
the Christians came they made use of every opportunity 
to tell people about Him on whom they believed, and 
for whom they lived. These exiles from home became 
just so many evangelists. 

In these troublous times it came home to the Chris- 
tians that among them the ties of nationality were being 
loosened, and to many this was something of a surprise. 
The words of the Lord were being fulfilled. Generally 
the wandering evangelists preached only to the Jews 
(Acts 11:19); but Philip had gone to Samaria, and 
there he was doing a great work. Many of the Samar- 
itans received with gladness the good tidings ; and when 
the Church in Jerusalem had learnt what was doing in 
Samaria they sent Peter and John to this district, to look 
into the matter and to give Philip their assistance. 

Shortly after this the first Gentiles were added to 
the Church. The Lord brought together this same 
Philip and a chamberlain in the service of Queen Can- 
dace of Ethiopia, the guardian of all her treasure, who 
had come to Jerusalem to worship. On his way home 
this man was reading the prophecies of Isaiah concerning 
the suffering Messiah ; and he asked Philip : "Of whom 
speaketh the prophet, this ?" This gave Philip the chance 
to speak to him concerning Jesus ; and the chamber- 
lain believed and was baptized.— Even more important 



38 

in its results was the conversion and Baptism of the 
Roman Cornelius by the apostle Peter. The Lord had 
to prepare Peter for this through a vision; and when 
Peter understood that it was God's will that people of 
Gentile birth also were to become members of the 
Church, he baptized Cornelius and the people of his 
household, as soon as the Lord had poured his Spirit 
out upon them and thus shown it to be His will to ad- 
mit them into the Church. To the Jewish Christians 
present this proceeding was a great surprise (Acts 10: 
45). Also to the brethren in Jerusalem the action of 
Peter in this matter seemed very bold, until he had 
come home and explained the whole affair in detail. 
This put their doubts to rest; and they glorified God, 
who to the gentiles, also, had granted repentance unto 
life. 

In the providence of God it came about that in these 
times of trouble arose the greatest among the sons of 
the Church. Saul, who had persecuted the Christians, 
became the obedient and devoted servant of Jesus. 



IV. A New Man* 

"The Commandment, which was ordained to life, I found 
to be unto death" (Rom. 7:10). 

"For I through the Law am dead to the Law . . . never- 
theless I live; yet not I, but Christ liveth in me (Gal. 
2:19-20). 

Many thousand Jews have gone over from Judaism 
to faith in Jesus of Nazareth as the Son of God and 
the promished Messiah, and have become loyal members 
of the Christian Church; and every such conversion 
marks, as it were, an epoch in life. Above all the 



39 

others, looms Saul; his conversion was not merely a 
turning-point in his own career, but became a pivot on 
which hinged the history of the Church itself. He who 
had been the bitter enemy and persecutor of the Church 
became then its most devoted friend, its most zealous 
defender and its strongest leader. 

Often the great change occupies but a short time; a 
man is mightily moved by the grace of God, is trans- 
lated from death to life, the wonderful miracle of the 
new birth takes place, and the most radical change 
possible in a man's life has been accomplished. Thus 
it was in the case of Saul. It should be said, however, 
that the process took a somewhat longer time than it 
is often represented as having taken. 

But such a change does not come about without hav- 
ing been preceded by certain preparatory steps. In the 
inner and the outward life there are many threads which 
God sees, which His hand finds, and by which He 
draws the heart to Himself and prepares it for His 
work. 

In the case of Saul religion had always been the one 
thing of importance. His depth of character would not 
permit him ever to be satisfied with the superficial re- 
ligion of the Pharisees, as this is laid bare in Matt. 23. 
Saul was a Nathaniel without guile; his zeal for God 
was an honest impulse, and no divided allegiance would 
do for him in religious matters. 

But the Law and the ordinances of the fathers had 
been his religion; and through these precepts he wanted 
to become righteous before God, and he knew- of no 
other way. He made the efifort with all his might ; and 
he says of himself (Gal. 1: 14), "I profited in the Jews' 
religion above many my equals in mine own nation, 
being more exceedingly zealous of the traditions of my 
fathers/' For he strove to win God's favor, to become 
righteous, and to find peace with God. But in this hard 



40 

and exhausting labor under the Law he was to harvest 
something entirely different from what he had expected, 
and to have experiences of which he never could have 
dreamed. So far from becoming righteous by his ef- 
forts he became more and more unrighteous; and in- 
stead of finding peace and joy he found fear and un- 
speakable agony of soul. All his works only made his 
situation the worse. Later on, particularly in Romans 
7, he describes in a most gripping way the agony of soul 
which he suffered during these years. 

It was by coming in under the Law that he acquired 
a true knowledge of sin and its power: "Sin, taking- 
occasion by the Commandment, wrought in me all man- 
ner of concupiscence. The Law said, Thou shalt not 
covet, and sin took occasion to deceive me and slay 
me. Sin revived, and I died; and the Commandment, 
which was ordained to life, I found to be unto death. 
— Was, then, that which is good made death unto me? 
God forbid. But sin, that it might appear sin, working 
death in me by that which is good; that sin by the 
Commandment might become exceeding sinful. For 
we know that the Law is spiritual ; but I am carnal, 
sold under sin." 

And in this condition, in which he saw the Law in 
his members at war with the Law of God, the effort to 
do works pleasing to God was wholly vain. When he 
was in the flesh the sinful lusts, which came to life 
through the Law, were active in his members to bear 
the fruits of death. He was captive under- the Law of 
sin. It was made clear to him that the Law T works 
wrath ; that the carnal mind is enmity against God and 
can not obey His Law. So the outcome is this, that 
what things soever the Law says, it says to them that 
are under the Law, in order that every mouth shall 
be stopped and all the world be guilty before God. He 
hungered after a word of comtort from the Law, say- 



41 

ing that now he was righteous; but through the Law 
came the knowledge of sin. The Law did not declare 
him righteous, but said : "Accursed is every one who 
does not observe all things written in the Book of the 
Law to do them/' And his heart and conscience said 
Amen to the harsh judgment of the Law T upon him. 

These were sad experiences : — to exert one's self 
to the utmost, with no other result than agony of soul. 
It could not come into the mind of Saul that the at- 
tainment, of righteousness in this manner was an im- 
possible undertaking; such a thought was directly con- 
trary to the Jewish way of thinking. So, when he did 
not reach the goal and obtain the righteousness for 
which he was striving, the fault was not in the Law, 
but. in himself; he did not strive with sufficient strength 
and earnestness. 

Such was the condition of Saul when he came in 
contact with the Christians. The thought of the humble 
position and the inglorious death of Jesus caused Saul's 
mind to revolt against the contemptible sect formed by 
his adherents. Jesus had Himself assumed what the 
Pharisees held to be a questionable attitude toward the 
Law ; and he had in the most scathing terms repudiated 
their traditions. The story that Jesus was risen from 
the dead was regarded by Saul as nothing but a fiction 
by the crazy disciples (Matt. 28:5). At best Jesus 
was but a fanatic; and Saul, with his teacher Gama- 
liel, hoped that time would bring this to light. The 
heretical doctrines which were being spread abroad in 
the name of Jesus of Nazareth could not, however, be 
tolerated. The resentment of Saul became bitter hatred 
at the thought that this sect regarded Jesus as the Mes- 
siah; this hatred increased when it came to light at the 
trial of Stephen that the Christians even looked forward 
to the possibility that the temple might fall. For such 
teaching as this seemed to Saul downright treachery to 



42 

the people and a revolt against God. Furthermore, 
these years were pregnant with the idea of a national 
rehabilitation ; and it goes without saying that, Saul also, 
who was in all things a Jew, was gripped by this idea 
and expected a great and mighty Messiah, a Prince of 
the house of David, who was to deliver His people. But 
the Nazarene had held Himself aloof from all this. 

Nevertheless, these thoughts also were a source of 
agony to Saul. To be sure, the Pharisees expected the 
Messiah to come soon and deliver God's people; but at 
the same time they were firmly persuaded that only a 
righteous people might see the day of the Messiah. 
And where could such a righteous people be found? 
A people such as God demanded, and who proved 
themselves worthy to receive the Messiah ? The stren- 
uous efforts of the Pharisees to create such a people 
had failed of results; and the Pharisees themselves 
bitterly denounced the ignorant masses, who knew not 
the Law. — Again, if Saul was to be honest with him- 
self, how did he measure up to the ideal of righteous- 
ness? He was far from having reached it. With all 
his efforts to become righteous and to overcome his 
sinful lusts he had not been able to attain anything of 
that for which he had been striving. It rather seemed 
that his sin and guilt were growing greater. "Wretched 
man that I am, who shall deliver me from the body of 
this death ?" Can God have rejected his own people? 

These were the thoughts troubling the heart of Saul. 
He could not allay the pain of it. Then, during the 
persecutions, he came into closer contact with the 
Christians. It was his business to hunt them out, make 
complaint before the Jewish court, and secure their 
punishment. In doing this he had to hear their de- 
fense and get an insight into their way of thinking; 
and it dawned on him that these people, whom he had 
so heartily hated, were far different from what he had 



43 

imagined them to be. It must have made a deep im- 
pression on his feelings when he saw the heroic martyr- 
dom of the Christians. Was it possible that insane 
fanaticism or godless dishonesty could produce such a 
sure and joyous faith, which did not shrink from any 
sort of persecution or suffering? They put their trust 
in God, and were in possession of a peace which he 
could not explain. And when in the course of their 
trial before the courts he attacked their faith in the 
suffering Jesus, they answered by reading Isaiah 53 
and other portions of Scripture; and it almost seemed 
also that they had the Word of God on their side. 

All this must have caused pain and doubt in the 
soul of Saul. He was a man with a deep insight into 
the human heart, and at this time his conscience was 
darkly troubled; and such thoughts as these would 
naturally present themselves: Righteousness is, possibly, 
not to be found in our own works, but may be a gift of 
God to us, springing out of the atonement by the death 
of the Messiah. It is not, then, the part of a man to 
acquire this righteousness by his own works ; but God 
has ordained that we may come, sinful as we are, and, 
trusting in His mercy, we may in faith grasp the gra- 
cious gift of righteousness, and thus find salvation. 
Then, since no effort of ours will bring about the need- 
ful righteousness, it may be that such righteousness 
was not a condition of the coming of the Messiah, but 
that, on the contrary, the Messiah must come in order 
to bring about the righteousness pertaining to His 
Kingdom. 

Thus there no doubt was war in the heart of Saul 
while he busied himself in persecuting the Christians. 
He had the delusion that he was serving God by zeal 
in these persecutions; then came the Lord's own good 
time in which to show him that he was an enemy and 
persecutor of God's Kingdom. 



44 

On one of his journeys Saul found himself near the 
city of Damascus. In this city was a large Jewish 
colony; and he knew that there were in this city many 
Christians who feared him as their worst enemy, and 
trembled at the thought of his coming. However, it was 
ordained that he was not after all to come as an enemy. 

In the middle of the day, as he was near the end 
of his journey, he suddenly found round about him a 
brilliant light from Heaven. Overwhelmed by terror he 
fell to the earth; for he understood that God was in 
this light, and he heard a voice saying: "Saul, Saul, 
why persecutest thou me?" Completely unnerved he 
asked: "Who art thou, Lord?" and he received the an- 
swer which he most feared: "I am Jesus whom thou 
persecutest ; it is hard for thee to kick against the 
pricks." Saul could not for a moment doubt that it 
really was Jesus who spoke to him; and hence it was 
true that He was risen from the dead; and then all the 
other things told of Him were true also. Saul now saw 
himself in a new light which frightened him. He saw 
that his great crime was this : That he had persecuted 
God's Messiah. No wonder that, trembling and aston- 
ished, he now said: "Lord, what wilt Thou have me to 
do?" He was conquered; and he understood that he 
would but receive his just deserts should the Lord deal 
with him as a vessel of wrath. But the Lord did not 
do this. He commanded Saul to arise, and go into 
the city ; there it should be told him what he must do. 
He must have time to reflect on his experience, and to 
be ripened for that which was to come. 

The vision vanished; and when Saul began to re- 
cover from the shock of this wonderful revelation he 
discovered that he had become blind ; and they who had 
been with him and had been terrified by what they had 
witnessed, now led him by the hand, and brought him 
into Damascus. 



45 

His blindness lasted three days ; and these were days 
which Paul never could forget. His heart was full, 
and he could neither eat nor drink. His old Jewish 
view of religion had toppled over in an instant. He 
now knew that the Man whom he had regarded as the 
seducer of his people, and whom he therefore had perse- 
cuted, was in very truth the Son of God and the Savior 
of mankind. What things were gain to him, those he 
counted loss for Christ. Nay, he counted all things 
but loss for the excellency of the knowledge of Christ 
Jesus, and counted them but dung, that he might win 
Christ (Phil. 3:7-8). He now saw that he had been 
making war against God. 

While blind to the world outside he looked the more 
closely into his own soul ; and in his heart there was the 
sorrow after God. The revelation which he had re- 
ceived contained no direct promise of mercy. While 
it had conquered him and compelled him to acknowledge 
Jesus as his Lord, it had created in him a stronger feel- 
ing of his own guilt; and this now came to mean much 
more to him than had been the case while he was striv- 
ing for righteousness under the Law. Now^ he comes, a 
penitent sinner, and seeks refuge with Him whom he 
had persecuted. According to the testimony of Jesus 
Himself (Acts 9:11), Saul now prayed and called on 
the name of the Lord. 

While Saul w T as thus humbled in the dust the Lord 
revealed Himself to one of His faithful disciples in 
Damascus named Ananias and told him to go to Saul; 
"for, behold, he prayeth." To Ananias this message 
came as the greatest surprise; he could hardly believe 
his own ears. So he asked again if the Lord really was 
speaking of that man who had done so much evil to 
the saints in Jerusalem. To this the Lord answered: 
"He is a chosen vessel unto me, to bear my name be- 
fore the Gentiles, and kings, and the children of Israel ; 



46 

for I will show him how great things he must suffer 
for my name's sake." 

Ananias had never gone any errand more gladly. 
Saul longed for his coming; for the Lord had told him 
that a man named Ananias would come and lay his hand 
on him and restore his sight. Thus the persecutor and 
the persecuted were brought, together. The greeting of 
Ananias must have sounded strange in the ears of the 
blind Saul: "Brother Saul, the Lord, even Jesus, that 
appeared unto thee in the way as thou earnest, hath 
sent me, that thou mightest receive thy sight, and be 
filled with the Holy Ghost/' Ananias then put his hands 
on him, and immediately there fell from his eyes as it 
had been scales, and he received sight forthwith. 

A similar experience took place in the heart of Saul. 
His eyes were opened to the measureless depth of God's 
mercy; to the fullness of grace, with forgiveness of 
sins, with righteousness and peace and joy, and without 
any works of the Law. Saul at once arose, and was 
baptized. 

In this holy act the mystery of the new birth was 
completed in him; Paul therefore always remembered 
with joy the day on which he was buried with Christ 
in Baptism, and was cleansed with the washing of water 
by the Word, and was raised again in Christ, unto 
whom he was baptized. 

Several years later he wrote to the Church in Rome : 
"Know ye not, that so many of us as were baptized into 
Jesus Christ were baptized into His death? Therefore 
we are buried with Him by Baptism into death ; that 
like as Christ was raised up from the dead by the glory 
of the Father, even so we also should walk in newness 
of life" (Rom. 6:3-4). This intense joy in the grace 
of Baptism remained with him all the time, until, old 
and worn-out in the Master's service, he was about to 
seal his faith with his death. Then he sent a letter to 



47 

Titus, his own son after the Christian faith ; it is as 
though the events here described are passing in review 
before the inner eye of the old apostle as he writes : 
"But after that the kindness and love of God our Savior 
toward man appeared, not by works of righteousness 
which we have done, but according to His mercy He 
saved us, by the washing of regeneration, and renewing 
of the Holy Ghost; which He shed on us abundantly 
through Jesus Christ our Savior; that being justified 
by His grace, we should be made heirs according to the 
hope of eternal life" (Titus 3:4-7). 

Thus God had of His free grace had mercy on the 
persecutor, had revealed Himself to him and changed 
him into a Christian. Saul had tried to become right- 
eous through the means then in vogue, through a zealous 
observance of the Law. But instead of finding peace 
he was the more troubled with doubt. Now, however, 
he had found peace through entirely different means. 
The two were not harmonious, but antagonistic. That 
which had been his stumbling-block, the accursed death 
on the cross, now became the corner-stone of his new 
religious structure. The cross of Christ becomes the 
burden of all his preaching; it becomes his joy and 
pride (Gal. 6:14). That in which he had trusted — 
his Jewish birth, circumcision, righteousness according 
to the Law — had now lost all value (Phil. 3:7). Faith 
in the crucified Savior became his life, his all. The love 
of Christ was that which is to support him through life 
and death (Gal. 2:20; 2 Cor. 5:14; Phil. 3:10). He 
was a new creature, free from the bondage of the Law. 
His feeling of guilt, which heretofore had given him no 
rest, was now conquered ; and he found in himself a new 
spirit which filled him with grateful love toward the 
Savior, who had given him peace. 

From these experiences springs a new religious and 
moral life, a new religious and moral outlook. He has 



48 

a new insight into the divine economy, a new world of 
religious thought takes shape in his soul; he becomes 
the founder of the true Christian science. 

Saul had become a new man. Ananias had admon- 
ished him to testify concerning the salvation which he 
had received. Saul himself felt impelled to do this; for 
it was his duty to give a clear account of the change 
which had taken place in him. He owed it to the 
Christians to let them know that his conversion was 
genuine, and not a mere means to trick them the more 
easily, and he owed it to his former friends to let them 
know beyond mistake that he had left them for good 
and all, and had accepted the Christian faith. There- 
of ore he made no secret of it; he preached fearlessly in 
the synagogues that Christ was the Son of God, and he 
defended the faith against the attacks of the Jews. 

Still the Lord had not as yet. called Saul to be an 
apostle. The words of Ananias implied that he was 
to be a witness to Jews and Gentiles ; but to be an 
apostle he must be called by the Lord Himself. Some- 
thing more than the change which had taken place was 
needed to make of him an apostle; and the preparation 
for this high calling could not be completed in a few 
days. To begin with, he needed time for quiet medi- 
tation on the many new questions ; and new divine reve- 
lations were necessary to confirm him in the faith and 
give him a deeper insight into the divine plan. This 
time of rest and preparation lasted three years, which 
he spent in Damascus and in the northern districts of 
Arabia. 



49 



V* Labor and Tribulation* 

"And he said unto me: Depart, for I will send thee far 
hence unto the Gentiles" (Acts 22:21). 

^Therefore I take pleasure in infirmities, in reproaches, in 
necessities, in persecutions, in distresses for Christ's sake'' 
(2 Cor. 12:10). 

Saul was become a new man. Zeal for the cause 
had made him at one time the most bitter enemy of the 
Christians. But now he was vanquished and had broken 
with his old life and way of thinking. The old things 
were passed away, and all was become new. To mark 
this he also changed his name, for after this time he 
called himself Paul. 

Naturally it now was near the heart of Paul to do 
something for the Lord's cause, to offset the evil which 
he had done. Now he wished to serve the Lord Jesus 
with his whole heart, with his every thought and word. 
No doubt Ananias had told him of the great work for 
which the Lord had destined him. But Paul made 
haste slowly. He did not choose his own way and 
time, but patiently and humbly awaited the Lord's own 
appointed time. 

During the three years of waiting he lived in re- 
tirement. He needed to do this in order to ground 
himself thorough in the new faith. Yet even now 
he was to learn by experience that it costs something to 
follow and confess Christ. The Jews were greatly dis- 
appointed in him; and when he openly professed him- 
self a Christian he became the object of their hatred, 
and saw himself under the necessity of escaping it by 
making his home for a time in Arabia. However, the 
situation soon became somewhat less dangerous, and he 
returned to Damascus. 

One might have expected Paul after his conversion 



50 

to have gone to Jerusalem in order to be with the 
Church at that place, and to become acquainted with the 
disciples, who had been eye-witnesses of the Lord's life, 
death and resurrection ; but he had his valid reasons for 
not doing this. It was clear that it would not be pos- 
sible for him to avoid meeting the men who had sent 
him out to persecute the Christians; and he knew the 
sentiment prevailing among the members of the San- 
hedrin and the Pharisees well enough to harbor no illu- 
sions as to what they would do to him. He knew also 
that even his brethren in the faith would look upon 
him with some suspicion. It was not to be expected 
that they would at once have full confidence in him. 
But there was a still deeper reason- why he kept so long 
away from Jerusalem. He w r as aware that the Lord 
had chosen him to be an apostle ; and Paul did not wish 
it to appear in any way as if he had received his in- 
struction from any of the apostles, or from any man. 
He would then have been regarded as no more than a 
pupil of the other apostles, somewhat after the manner 
of Mark and Luke; but if he were to be an apostle he 
must have his instruction and commission from the Lord 
Himself. So when he kept away from Jerusalem for 
three years it was to avoid putting himself in a wrong 
position with reference to the other apostles and 
disciples. 

After the lapse of these three years Paul saw that now 
he must take up his life-work; and he felt the need of 
going to Jerusalem and become acquainted with the 
Church and its leaders, and at the same time give these 
the opportunity to learn what manner of man he was. 
While he wanted to know them, it was just as necessary 
that they should know him, in order to do away with 
any feeling of suspicion or any ill will toward him and 
his mission. So he went to Jerusalem; taking with 
him Barnabas, who was well acquainted with the 



51 

apostles and could introduce him to them. Between 
Paul and Barnabas there must have been a friendship 
of long standing. 

It was, of course, most important of all to meet the 
apostle Peter, who was the strong leader in the Church, 
and come to an understanding with him; for Paul 
understood even now how much it would mean for him 
and Peter to know each other and be able to work in 
complete harmony. These two foremost men of the 
apostolic age spent two weeks cultivating an intimate 
acquaintance with each other; and there need be no 
doubt as to the matters which they discussed. To both 
of them the meeting was a great event. Many episodes 
in the life of Jesus and all sorts of personal details were 
related to Paul, and he was told of what Jesus had said 
in His speeches. All this became very useful to Paul in 
his later work. And as for Peter, it must have been 
worth much to him that, he had learnt to know this 
strong, independent spirit which dwelt in Paul. 

Incidentally Paul met also other members of the 
Church. But. he did not become intimately acquainted 
with any except James, the brother of Jesus, who, 
because of his ability and also because of his near re- 
lationship with the Lord, was a man of note in the 
Church. 

Paul made use of the opportunity to preach to his 
own misguided people, whom he so earnestly wished to 
save, and' particularly to the Jews who, like himself, 
had been born in the Greek provinces outside of the 
Jews' own country. But he met only opposition and 
hatred, so that it was even dangerous for him to re- 
main in Jerusalem. — Several times he went to the temple 
to w r orship; and one day while he was thus devoutly 
praying he went into a trance, in which the Lord said 
to him: "Make haste, and get thee quickly out of Jeru- 
salem; for they will not receive thy testimony concern- 



52 

ing me. Depart, for I will send thee far hence unto 
the Gentiles/' 

Now Paul had received his commission as a foreign 
missionary from the Lord Himself, and was able to set. 
forth as one having authority from God. But he had 
not as yet received instructions as to where he was to 
begin, and he would not decide this for himself ; he had 
time to wait until the Lord should point out. to him 
just what to do. 

He as well as the brethren understood that Jerusalem 
was not the place for him; to remain there was in fact 
dangerous. So, after a stay of tw T o w r eeks he went away. 
Barnabas went back to his work in Antioch, while Paul 
made his way to Tarsus, his native city. 

Paul now revisited the scenes of his youth. No 
doubt there had been many changes. He had come back 
not as a learned rabbi, but as a humble Christian; and 
we may be sure that during this visit he did not fail to 
preach Christ. He made but a brief stay, however. 
Barnabas knew something of Paul's great power; and 
the work in the Church at Antioch, under the leader- 
ship of Barnabas, w 7 as too much for one man. Barnabas 
therefore went to Tarsus to secure the assistance of 
Paul, and came back to the Syrian capital bringing 
Paul with him. 

In Antioch Paul found a large Christian Congrega- 
tion, in which there also were many former Gentiles. 
Here the two friends labored together for a year. 
People were coming to their meetings in steadily in- 
creasing numbers, and it was necessary to increase the 
force of teachers. Then, in the year 44, during the 
reign of Emperor Claudius, there was a disastrous 
famine, especially severe in Judaea. So there was much 
suffering among the Christians as well as among the 
Jews in and about Jerusalem. The prophet Agabus had 
foretold these things to the brethren in Antioch; and 



53 

these had collected funds for the needy Christians, and 
Paul and Barnabas were sent to Jerusalem with the 
money. 

They disposed of this matter and then returned to 
Antioch, where they for a time continued their labors 
with much success. The Church prospered and soon 
had its work in such orderly trim that the leadership 
of Paul and Barnabas was no longer needed; these men 
had other work to do. The Lord made it known to the 
Church at Antioch that now the time was come to send 
them to preach the Gospel of life in new places. It 
was an impressive event in the Congregation when with 
fasting and prayer and the laying on of hands Paul and 
Barnabas were consecrated and sent forth on their 
mission. This was in the year 45 or 46. 

Here we have the beginning of Paul's real work as 
a missionary. He set out on this first journey accom- 
panied by Barnabas, and by Mark, whom they had 
brought with them from Jerusalem. 

First they went down to the seaport Seleucia, and 
then by boat over to the island of Cyprus, which was 
the home of Barnabas ; and they traveled the whole 
length of the island from Salamis to Paphos. Though 
they did not stay here long the Gospel had one very 
notable victory, in that the Roman proconsul Sergius 
Paulus became a convert to the Christian faith. A 
certain Jewish sorcerer named Barjesus had by his 
wicked arts wormed himself into the confidence of the 
proconsul. This sorcerer called himself Elymas, i. e., 
the wise. In those times such persons were highly re- 
garded, something like the alchemists of a later age. 
When Barjesus noticed that the proconsul, or governor, 
was inclined to accept the teaching of Paul he resorted 
to all manner of trickery to keep him from doing this. 
The wily sorcerer was afraid of losing his influence 
with Sergius; and he did in fact put himself in a sorry 



54 

plight. Paul laid bare the man's hypocrisy and wicked 
cunning; and Barjesus was for a time struck blind. 
Thus it was made clear to the governor that the spirit 
and powder of the Lord were with Paul. 

From Cyprus the missionaries crossed over by boat 
to Attalia in Asia Minor. Paul's plan was to go to 
the interior province Galatia, where he wished to preach 
the Gospel. He was not concerned about his own com- 
fort or security when he decided to visit these parts; 
and even on this first trip he was to experience some- 
thing of the dangers to which his calling exposed him. 
Mark, also called John, went with the others as far as 
to the city of Perga in Pamphylia, from which place 
the road led up among the mountains. Mark seems to 
have soon tired of the missionary's strenuous life ; and 
having also heard, no doubt, of the many dangers 
threatening on the proposed journey through the coun- 
try, he lost courage, and left his companions and went 
home to his mother Mary, who lived in Jerusalem and 
was highly esteemed by all. To Paul this desertion of 
the work by Mark was a sad disappointment; but it 
could not stop him and Barnabas. They continued their 
journey through the mountain passes of Pisidia. The 
roads were bad; the Romans had neglected such work 
in these districts. Nor had much been done for the 
security of travelers. There was but a small garrison 
of Roman soldiers; and the reputation of the natives 
had never been of the best. Robberies and attacks on 
the caravans passing this way from the interior down 
to the coast were matters of daily occurrence; and a 
journey through the country was thus fraught with 
danger, especially for travelers who could not afford to 
have a guard with them. In the forests and ravines 
robbers w T ere hiding. For the greater part of the way 
the road lead along the banks of the river Cestrus, which 
here was a swift mountain torrent. There were but 



55 

few bridges ; and when swollen by recent rains the river 
could not be forded without great danger. The usual 
thing was to build a sort of raft on which to float the 
luggage, and then swim across the river. ^ When de- 
scribing his travels (2 Cor. 11:26-27), Paul doubtless 
had in mind' some of the experiences of this journey: 
"I have been in journeyings often, in perils of waters, 
in perils of robbers, in perils by mine own countrymen, 
in perils by the heathen, in perils in the city, in perils^ 
in the wilderness, in perils in the sea, in perils among 
false brethren; in weariness and painfulness, in watch- 
ings often, in hunger and thirst, in fastings often, in 
cold and nakedness." Such were at that times the 
troubles of a poor man journeying in these wild regions. 
It may be that the two men were attacked by brigands, 
and that it was their poverty which saved them: They 
went bravely on through the dark forests, climbing the 
mountains and swimming the rivers. They knew that 
they went in the name of the Lord, and that He who 
had commanded them to go held their lives in His hand. 
He had not promised them ease and comfort; but He 
had said that He would be with them, and so they could 
trust Him to care for them. And the two wanderers 
have doubtless strengthened each other by speaking to- 
gether of their Lord and Master, and exchanging ex- 
periences, and thus shortening the weary days. 

Their first goal was Antioch in Pisidia, about one 
week's journey from Perga. Antioch occupied a beauti- 
ful site in a fertile region up on the highlands of Pisidia. 
Back of the city were great, snowclad mountains ; and 
before it were broad fields with well-kept gardens, and 
to the west near by a fine, large lake. From the heights 
near the city one had a grand view, when the setting 
sun shed its golden light over plain and mountain, and 
over the city with its grand marble palaces and temples. 
There was in Antioch a Roman colonv. A number of 



56 

veterans had their homes here, and the city was the seat 
of one of the Roman courts of law. In beautiful tem- 
ples the powers of nature were worshiped. Sacrifices 
were offered to sun, moon and stars ; and at. night there 
were torchlight parades, with the wildest drunken orgies 
and unbridled licentiousness. It was to the Churches 
in these parts that the apostle afterwards wrote (Gal. 
4:8-9): "When ye knew not God, ye did service to 
them which by nature are no gods. . . . And now, how 
turn ye again to the weak and beggarly elements, where- 
unto ye desire to be again in bondage ?" 

Besides the large heathen population, there was in 
Antioch a colony of Jews who were different from their 
neighbors in life and faith, and who kept to themselves 
and worshiped God in their own synagogue. Occasion- 
ally jGentiles also attended their meetings ; and some of 
these Gentiles were persuaded and accepted the Jewish 
faith. It is probable that there were several such prose- 
lytes in Antioch. 

There is no record as to where the two missionaries 
found a lodging. We may assume that Paul at once 
looked about him for work by means of which he could 
earn a living, as he intended to make a somewhat 
lengthy stay in this city. When the Sabbath came the 
two friends went to the synagogue. While the noisy 
business went on as usual among the Gentiles, it was the 
custom of the Jews always to rest on the Sabbath and 
come together for religious services. 

Paul always went to the synagogue when occasion 
offered, in order to hear the reading of the holy Scrip- 
tures, and also in order to speak to the Congregation. 
It was customary for the rulers of the synagogue to 
ask any stranger -present to address the people, espe- 
cially if the stranger was understood to be a rabbi. Thus 
Paul was asked to speak wherever he went. And he 
liked best to speak in the synagogues ; for the Roman 



57 

law did not permit the preaching of a new religion, 
while Judaism was tolerated by the State. 

In Antioch it came about as Paul had expected. 
After the reading of the usual Scripture lessons and 
prayers the leaders sent a servant, to Paul and Barnabas, 
saying: "Ye men and brethren, if you have any word of 
exhortation for the people, say on/' Paul then stood up 
and, beckoning with his hand, spoke to the audience of 
Jews and proselytes. His sermon is reported at some 
length in Acts 13 ; and thus w r e get a fairly accurate idea 
of his style of preaching to audiences in a Jewish syna- 
gogue. He calls their attention to the manner in which 
God has led His people, from the time when He brought 
them out of bondage in Egypt, and until He sent them 
John the Baptist, the mighty preacher in the wilderness, 
who was to prepare the hearts to receive Him whom 
God would send to save His people. Then Paul briefly 
and graphically outlined to them the life of Christ, espe- 
cially His passion, death and resurrection. He described 
the shameful treatment of Him by the Jews ; who were 
not able, however, to bring about His destruction. For 
He rose again, according to the promise made, thereby 
proving that He was indeed the Son of God and the 
promised Messiah. Therefore His messengers preach 
salvation and remission of sin in His name ; and all who 
believe on Him have through Him the righteousness 
which no man can earn by w^orks of the Law. This 
great message was now come to those in Antioch; and 
they must receive it, that it might save them, and that 
they might not by despising it call down upon them- 
selves the wrath of God. 

This strong sermon by the apostle made a deep im- 
pression on his hearers, dealing as it did with the free 
grace of God toward all men; and when they came out 
of the synagogue they surrounded the two strangers 
and thanked Paul for what he had said. This new 



58 

preaching had especially appealed to the Gentiles ; it 
was something so widely different from the stringent, 
cold precepts of the Law. Many Jews, also, were im- 
pressed by Paul's interpretation of the Old Testament. 
Paul and Barnabas were therefore earnestly urged to 
stay with them and continue their preaching. 

This reception of his message must, of course, have 
greatly cheered the apostle. From day to day many 
came to him to talk with him about the one thing need- 
ful; and he diligently used the opportunity and admon- 
ished them to continue in the grace of God. 

When Paul and Barnabas came to the synagogue on 
the following Sabbath they found a packed house await- 
ing them. The fame of the two preachers had spread 
over the whole city, and everybody wanted to hear them. 
But the rulers of the synagogue were in a dark mood 
which did not promise well. They regarded it as an 
affront to themselves that so many came to hear these 
new preachers ; when they themselves had preached the 
synagogue had been more than large enough. The past 
week had given them time to weigh carefully the ser- 
mon of Paul, and they had come to the conclusion that 
he had preached a dangerous doctrine. They dared not 
deny him the right to speak ; but whenever he said any- 
thing which they did not like they "spake against him, 
contradicting and blaspheming." The situation became 
painful. No good could come of prolonging it ; so the 
apostle closed his speech with this bold declaration : "It 
was necessary that the Word of God should first have 
been spoken to you; but seeing ye put it from you, and 
judge yourselves umvorthy of everlasting life, lo, we 
turn to the Gentiles. For so had the Lord commanded 
us, saying: 'I have set thee to be a light to the Gentiles, 
that thou shouldest be for salvation unto the ends of 
the earth/ " Then all was still in the synagogue, it had 
gone as long since foretold by the Lord through the 



59 

prophet Isaiah. But the divine words which silenced 
the stubborn Jews filled the believing Gentiles with 
joy. They were glad, and glorified the Word of God; 
for that the doors of His Kingdom now were open to 
them. 

This episode led to an open break with the syna- 
gogue. The apostle saw with his own eyes how the 
Jews rejected the Kingdom and its blessings, while the 
Gentiles received it with gladness. The two mission- 
aries were obliged to find another meeting-place, where 
they could preach without danger of inciting a revolt. 
Their labors brought forth a rich harvest; before long 
there was a small Christian Congregation in the city. 
But not only this ; for Paul and Barnabas visited also 
the neighboring districts, where they preached and or- 
ganized Churches. And, as Luke says: "The Word of 
the Lord was published throughout all the region." 

In this way the two friends spent at least a year in 
Antioch and its vicinity. It was not to be expected that 
the Jews would be satisfied with the turn of events. 
Not only were they left behind by the strange preachers ; 
but the worst of it was, that if what these strangers 
said were true, then the Jews were in nothing better than 
others ; the Law and all else on which they built were of 
no account. And when they understood, also, that they 
could accomplish nothing by speaking to the people, who 
did not want to hear them, they resorted to trickery ; 
and as usual, this proved effective. There were in the 
city certain "devout and honorable women/' whom 
the rulers of the synagogue succeeded in inciting to 
fanatical opposition against the Christian missionaries ; 
the rulers trusting that the women in their turn would 
bring the men over to their same way of thinking. The 
plan was successful. The leading men of the city were 
incensed against the missionaries ; there was a riot, and 
the two friends were brought before the court and 



60 

ordered to leave the city. So they went their way, while 
the mob followed at their heels, mocking and reviling 
them. 

From Antioch the apostle went southeast to Iconium 
in Lycaonia. The road led over a great stretch of level 
desert; hot and dusty in the summer season, while the 
winters might be bitter cold, with flurries of snow. In 
a beautiful oasis on the edge of this desert was the city 
of Iconium, which still is a pretty, flourishing place. 
At the time with which we are dealing it was a large 
and thriving city. There was a Roman garrison and 
Roman civil officials, and the city was the capital of 
Lycaonia. It was on the great highway leading east, 
and this made it an important trade center. Here were 
also many Jews; and these had built a large, fine syna- 
gogue, in which they and numerous proselytes came to- 
gether on the Sabbath. The city was three or four days' 
journey from Antioch. 

Here also the apostle found a good field for his 
labors. The people had but little faith in their old gods, 
and were looking about for something on which to build 
up a new religion. 

The two missionaries began their work in the same 
way as in Antioch; they went to the synagogue and 
were invited to speak. Paul then preached to them the 
same Gospel message which he had preached in other 
places, and we are told that many Jews and Greeks be- 
lieved the Word and accepted the Christian faith. It 
goes without saying that the preachers incurred the 
enmity of many of the Jew^s, but these do not seem to 
have been able to do them any harm; the friends of the 
apostle were too many and too powerful. A long time 
therefore they abode there, probably at least for one 
year; and they preached boldly and gladly, for the Lord 
"gave testimony unto the Word of His grace, and 
granted signs and wonders to be done by their hands." 



61 

Thus all might see that the Lord was with His mes- 
sengers; and soon there was in this place a large and 
flourishing Church. 

However, the apostle was not to finish his work here 
and go his way in peace. The Christian Congregation 
soon had a larger membership than the Jewish syna- 
gogue; and the Jews could make no more proselytes, 
as all the people wanted to hear Paul and Barnabas. 
The Jewish leaders then kept up the agitation against 
the two dangerous preachers, until the whole city was 
divided into two factions, those who were with Paul 
and those who were against him. When the Jews had 
brought, their party to the proper degree of fanaticism 
they started a riot, their purpose being to put Paul and 
Barnabas to shame and then stone them. But these two 
men were warned of what was doing and made their 
escape ; so when the mad mob with the Jewish rulers at 
their head came to the place where they had expected 
to find the apostle, he had disappeared. Now the two 
men must try to find a place in which they might be 
reasonably safe from the fury of the Jews; and they 
therefore journeyed to the southeast to the isolated and 
little known city of Lystra. 

In this mountainous district were no Jews ; and as 
usual in isolated valleys, the people had little culture 
and much superstition. They spoke their own peculiar 
dialect, the vernacular of this part of Lycaonia, but seem 
to have understood also the spoken language of the 
Greeks. So the two men were well hidden and could 
now labor in peace among the heathen. They arranged 
meetings, and the Word of God made its way into the 
hearts of the people. One day when Paul was preach- 
ing, he noticed a certain man who seemed to be espe- 
cially attentive to every word. He was "impotent in 
his feet, being a cripple from his mother's womb." Paul 
pitied the poor man, and interrupted his sermon, turned 



62 

to him and said with a loud voice: "Stand upright on 
thy feet/' And the miracle happened. The lame man 
felt the stream of life course through his withered 
limbs, and with shouts of joy he leaped up and walked. 
The spectators went wild with enthusiasm; and there 
arose a rather humorous situation, at the recollection of 
which the apostle must often have smiled. When the 
people saw the lame man leap and walk, they shouted 
to one another in the speech peculiar to Lycaonia: 
"The gods are come down to us in the likeness of 
men." No such thing had ever been seen, and the peo- 
ple could think of no better explanation. They had a 
legend that the father of the gods, Zeus, and his mes- 
senger, Hermes, had at one time long ago taken upon 
themselves the likeness of poor men and had wandered 
about in order to study the way of thinking among 
mortals. They went from house to house, and were 
everywhere turned away. At last they came to a poor 
hut, where lived a happy man and wife, Philemon and 
Baucis. There the gods were well received and treated 
to the best that the poor place afforded. Next day the 
good man and wife learnt that their guests were two 
of the gods of Olympus; and these promised to grant 
them any wish that they might agree on. So Philemon 
and Baucis wished that they might live in good health 
to a ripe old age, and then die on the same day. 

Now, w r hen the simple-minded and superstitious peo- 
ple saw that the cripple had been healed, they jumped 
to the conclusion that Barnabas, who was an imposing 
figure and had little to say, must be Zeus, and that his 
eloquent companion must be Hermes. The greatest 
enthusiast among them all was the priest in the temple 
of Zeus, just outside of the city. He insisted that great 
sacrifices should be offered in honor of the two gods 
who had come to Lystra. The people hurried away; 
and before long they came back with song and music, 



63 

bringing with them garlanded oxen, and now there was 
to be a great sacrifice in honor of Paul and Barnabas. 

These two men had hardly understood what was in 
the wind; but when they saw the concourse of people 
with the sacrificial oxen they were terrified, and made 
all haste to stop these proceedings. Paul explained to 
the people that he and his friend were not gods, but 
merely ordinary mortals like themselves, and that the 
gods in whom the people believed did not exist. Then 
he began speaking to them about the living God, who 
had created heaven and earth and all things in them; 
who in times past suffered all nations to walk in their 
own ways, but who in His great love still thought of 
them, and gave rain and fruitful seasons, filling their 
hearts with gladness. 

Paul barely succeeded in preventing the sacrifice. 
The missionaries were received with open arms. Peo- 
ple liked to hear them; and so they remained a long 
time, preaching the Word in the city and in the sur- 
rounding country districts. 

Thus they worked for a long time without hin- 
drance. But at last the Jews in Antioch and Iconia 
learnt the whereabouts of the missionaries, and came 
to Lystra and again began to incite the populace against 
the two men; and they succeeded in their design, gain- 
ing over to their side a large number of those easily 
influenced citizens of Lystra. As soon as they were 
many enough they proceeded to carry out their plan. 
There was a riotous demonstration; the Jews forced 
their way into the house, laid hands on the troublesome 
apostle and dragged him out into the street. Now the 
day of reckoning had come, and it was not possible for 
Paul to escape. A hail of stones was thrown at him, 
and he thought, no doubt, that his last hour was at 
hand. He probably remembered the day when he him- 
self had been a pleased spectator at the murder of 



64 

Stephen just outside the walls of Jerusalem. Now the 
same thing was being done to him; but in his heart, 
were peace and joy, and he commended his soul to God. 

The Jews had satisfied their fury, and the apostle 
was lying there bloody and mutilated, and they sup- 
posed that he was dead. Then they dragged the body 
out of the city and left it. as food for the vultures. 
They then felt more at ease, having rid themselves of 
their most dangerous enemy. 

When the infuriated mob had left the coast clear, 
Barnabas and the other Christians went out for the 
purpose of caring for the body of the murdered apostle. 
Their grief because of the loss of their best friend and 
defender was turned to joy when they noticed signs of 
life in the torn and bleeding body. They bound up his 
wounds and moistened his lips, and he came to con- 
sciousness ; and loving hands supported him back into 
the city, where he was well cared for in the home of 
one of his friends. 

But Lystra was no longer a safe place for him. If 
it became known that he was alive the Jews would 
manage to find him again. So on the next day he de- 
parted with Barnabas to Derbe. He had now fully 
experienced the truth of that which the Lord said of 
him in Damascus : "I will show him how great things 
he must suffer for my name's sake." All his life he 
carried the scars received in Lystra ; and later on he 
reminds the Churches in these parts of these his badges 
of honor : "From henceforth let no man trouble me ; 
for I bear in my body the marks of the Lord Jesus" 
(Gal. 6: 17). These were his signs of honor. 

Derbe was a little town near the eastern border of 
Galatia. The apostle was broken in health, but this 
was an excellent place in w 7 hich to regain his strength. 
The town was beautifully situated on the shore of a 
fine, large lake, and Paul always remembered with 



65 

pleasure his stay in Derbe. It came to be a blessed 
time for himself and for the Congregation which sprang 
up around him, now that his health was being restored. 
We do not know where he lodged; but it probably was 
in the house of a Jewish widow named Eunice, whose 
husband had been a Greek. With her was her mother, 
a good old Jewess named Lois; and also her son Tim- 
othy. This family later earned a good name among 
the Christian Churches; and Timothy became Paul's 
dearest and most trusted disciple. 

At any rate Paul was cordially received in Derbe, 
in spite of the marks of his recent maltreatment ; and 
the kindness now lavished on him must have cheered 
him wonderfully. In Gal. 4:13-15, he expresses to 
these people his deepest gratitude: "Ye know how 
through infirmity of the flesh I preached the Gospel 
unto you at the first. And my temptation which was in 
my flesh ye despised not, nor rejected; but received me 
as an angel of God, even as Christ Jesus. Where is 
then the blessedness ye spake of? For I hear your 
record, that, if it had been possible, you would have 
plucked out your own eyes, and have given them 
to me." 

Neither Jew nor Gentile seems to have harmed the 
apostle in any way during his stay in Derbe, though 
there were many Jews in this city. His work seems to 
have been more successful here than at any other place 
in Galatia. He stayed several months and built up a 
thriving Church. Luke says (Acts 14 : 21) that he 
"preached the Gospel in that city, and taught many." 

The apostle was now at the last station of his first 
missionary journey. Nearly five years had elapsed 
since he and Barnabas set out from Antioch in Syria. 
It is no wonder that they were longing for home. Be- 
sides, there were other places in which they wanted to 
do some mission work; so they brought this first ex- 

3 



66 

pedition to a close. It would have been easiest for 
them to follow the main road east to Antioch in Syria 
by way of Tarsus. But Paul was more interested in 
doing his duty than in taking his ease. Naturally, he 
also wished to visit once more the Churches which he 
had organized and learn how they were getting on. 
He himself had been driven out from some of the 
places ; and of course the Churches had contended with 
many difficulties in the early days of their history. They 
were exposed to hatred and persecution on the part of 
the Jews; but while persecutions may harass, they can 
not destroy a Church of the Lord. Still, the Churches 
might need encouragement and comfort in these troub- 
lous times; and more than anything else they needed 
guidance. So Paul decided to go home by way of 
Lystra, Iconium, Antioch and Perga. The visit to 
these Christian converts, moreover, cheered him 
greatly ; for he saw everywhere that while they had suf- 
fered much, they yet were running a good race. They 
had remained loyal to the Gospel ; and they were glad 
to see the apostle again, though it were but for a short 
time. Everywhere he spoke words of good cheer, 
though he did not hide the truth that we must enter 
the Kingdom through many tribulations ; for which 
reason it is the more important that we remain stead- 
fast in the faith. He himself had suffered much on his 
journey, and the birth of these Churches had caused 
him much pain. He had been hunted as if he were a 
wild beast, been reviled as an outlaw. But one must 
not lose heart; the joys of God's Kingdom would be 
cheap at the cost of much suffering. 

The apostle was glad to find that in the Churches 
there were some persons who were strong in the faith, 
and whose Christian experience and insight were such 
that he could safely place the leadership in their hands. 
With prayer he ordained them to the office, and com- 



67 

mended them to the care of the chief Shepherd, on 
whom they believed. Thus Paul and Barnabas sought 
to strengthen the Churches and to encourage them to 
remain true. Then the two missionaries reached the 
coast, whence they went home by boat from Attalia. 

There was great rejoicing in Antioch in Syria when 
the two men came home after an absence of five years. 
The Church held a mission festival. All were glad to 
see* the beloved evangelists; and their joy was increased 
when Paul in his own striking way related, how that 
God had done great things through Barnabas and him, 
and had opened the door of faith to the Gentiles. This 
was the gist of his report, and it surely was something 
for which to rejoice and thank God. 



VI* Dangerous Times. 

"I went up (to Jerusalem) by revelation, and communi- 
cated unto them that Gospel which I preach among the 
Gentiles, but privately to them which were of reputation, 
lest by any means I should run, or had run, in vain" 
(Gal. 2:2)'. 

Now that they were come back to the Church in 
Antioch. Paul and Barnabas would doubtless have been 
very glad to rest for a time from their strenuous labor ; 
"but it did not last for long. For the apostle had before 
Tiim a new fight, more dangerous than the former ones ; 
a fight which threatened to destroy not only himself, 
but his work; to discredit his teaching and tear down 
his Churches; a fight not with enemies on the outside, 
but with enemies within the Church itself; and these 
enemies were men who made a strong pretense of great 
piety. 



68 

This fight was to last while the apostle lived, and to 
cause him much sorrow and aching of heart. Still, 
even these things were in many ways to benefit both 
himself and the Church ; for through them the vision 
of Paul was clarified, and the new view which his con- 
version had given him of the Christian religion was 
strengthened. The Gospel of free grace, as preached 
by Paul, came to stand out more and more distinctly; 
and a clearer light was thrown on the truths that Christ 
is the End of the Law for righteousness to all that be- 
lieve; and that Christ, who died, but now lives, is the 
only Fount of life and salvation. 

The Lord had richly blessed the labors of Paul and 
Barnabas during these years. Congregations were 
founded by them; and in the desert of heathendom 
there were oases in which the new Christian life showed 
a fine growth. Converted Jews and Gentiles dwelt to- 
gether in brotherly harmony and rejoiced in the sal- 
vation w T hich they had received. Especially was this the 
case in Antioch; and none thought that this brotherly 
love of Jew and Gentile could in any way be wrong. 

The Christians in Jerusalem had rejoiced over the 
extension of the Kingdom of Christ through the mis- 
sionary efforts of Paul. But gradually there came a 
change over them. Conditions in Palestine had be- 
come more peaceful ; the Christians were no more being 
persecuted as before. There was no longer any great 
danger in belonging to the Christian Church. 

At this time there came into the Church in Jeru- 
salem certain new members, who had belonged to the 
party of the Pharisees. They may have been impressed 
to some extent by the preaching, or they may have 
been attracted by the life which the Christians led. 
They became very active members of the Church, and 
kept careful watch of Paul, in whom they had little 
faith : for their religious view was widely different from 



69 

his. To them Christianity was merely Judaism with 
certain improvements. Their conversion to Christianity 
had not meant any radical change ; they remained Jews, 
though they had adopted some Christian forms. There- 
fore we call them Judaists and speak of their brand of 
religion as Judaism. 

These people, as already stated, kept an eye on Paul 
and his work; they saw that the Church was coming 
under the control of former Gentiles ; these were al- 
ready in the majority. And what was still worse, these 
new Gentile-Christian Churches were not being man- 
aged from the headquarters in Jerusalem, but rather 
from Antioch. The other apostles, appointed by the 
Savior Himself, had no authority over these Churches ; 
their autocrat was Paul, who had scarcely seen the 
Savior. 

Before long it came to light that there was differ- 
ence of opinion on this matter in the Mother Church 
at Jerusalem. Some of the Christians gladly supported 
Paul, while others did their best to undermine his in- 
fluence. No doubt the greater number were uncertain 
as to what position they should take in the matter. 

Narrow-minded slaves under the Law never are 
slow to find fault. These people wanted to make sure 
of what they had heard ; so they decided to obtain a 
nearer view of the Pauline methods, and of conditions 
in the Churches which Paul had founded. So some of 
them went to Antioch. This was an ideal place for the 
mischief-makers, as the Congregation was made up 
of both Jews and Gentiles, and the city was the center 
of Paul's activity. This was a good place in which to 
observe the liberty obtaining wherever the preaching 
of Paul had come to rule the hearts. Here the Law 
and the rite of circumcision formed no barrier between 
Jew and Gentile ; all were one in Christ. 

It is probable that the meddlers came while Paul 



70 

and Barnabas were absent on their missionary journey; 
and they at once began to sow the seeds of dissension. 
They addressed themselves to the Jewish Christians 
and explained to these how that they had done wrong 
in becoming as one with the Gentiles; they should have 
remembered that they themselves were Jews, and they 
should have kept themselves aloof from the unclean 
and uncircumcised Gentiles. These Gentile Christians 
were not to be regarded as Christian brethren on an 
equality with the others, unless they accepted circum- 
cision and the Mosaic Law; for salvation must come 
through adoption into the Jewish nation, God's own 
Chosen People. They urged also that Paul's idea of 
Christianity and the Christian life was a new invention 
of his own; and in support of their contention they 
pointed to the Mother Church in Jerusalem, explaining 
how the other apostles carefully observed the precepts 
of the Law of Moses in its every detail. And so they 
made it appear that the other apostles were opposed to 
Paul in this matter; and they kept up a persistent 
agitation to bring about discord. 

It is no wonder, then, that many began to waver. — 
It was easy to understand that the opinions held by 
these men from Jerusalem did not accord with the 
preaching of Paul; and the question forced itself on 
every conscientious soul : Who is in the right, Paul or 
these men ? If these were in the right, then the preach- 
ing of Paul was worse than of no account. And, then 
again, a strict observance of the Law impresses many 
as being the highest sanctity, while it is more difficult 
to see the worth of Gospel holiness and liberty. It was 
especially difficult for the Jews to free themselves from 
bondage under the Law; something of it would remain 
with even the best of them. Such was the situation 
when the old Mosaic and the new evangelical view first 
came into collision in the Christian Church. 



71 

The strife was becoming more bitter day by uay; 
and if it were not settled, the results would be disas- 
trous. If Paul had yielded to the demands of the 
Judaists, it would have put a stop for all time to his 
work as the apostle of the Gentiles, and that w T hich he 
had built up would fall; Christianity could not have 
become the world religion, but would have been merely 
the faith of a Jewish sect. For it would have been ut- 
terly impossible to change the Gentiles into Jews and 
then make them over into Christians. On the other 
hand, if Paul had entirely ignored the Jews, the young 
Christian Church would have been hopelessly disrupt- 
ed; there would have been two distinct Churches, one 
of Jews and one of Gentiles. It was therefore necessary 
to have it clearly brought out, just what stand the other 
apostles would take toward the preaching and work of 
Paul. Thousands of Gentiles had through him been 
converted; and these had the right to know whether 
or not they deceived themselves in regarding their sal- 
vation as sure, and whether or not they were in truth 
Christians and brethren, though they were not circum- 
cised and did not observe the precepts of the Jewish 
Law. 

Paul and Barnabas fought hard against the Juda- 
ists ; but they as well as the other members or the 
Church understood that the controversy must some time 
be settled. So it was found necessary to visit Jerusalem 
and arrive at some agreement with the Mother Church 
at that place and with the other apostles. Paul was 
strengthened in this purpose by a revelation from 
Heaven. He went, therefore, taking with him his co- 
laborer Barnabas. These two had all the time worked 
together in fullest harmony through good and evil re- 
port; besides, Barnabas was well acquainted in Jerusa- 
lem, and was held in high esteem by the Christians in 
that city. Paul took with him also Titus, a young 



72 

Gentile Christian, of whom he had great expectations. 
He wanted the brethren in Jerusalem to see one of his 
Gentile converts and thus learn something of the fruit 
which his work already had borne. 

As soon as the three men had arrived in Jerusalem 
a meeting was arranged to discuss the matter on which 
they desired the Mother Church to pass, and the situa- 
tion was at once made clear. The "false brethren/' the 
Judaists, grasped the opportunity to make a violent 
assault on Paul, and to demand that the Gentile con- 
verts should be circumcised and be held to obedience 
under the Law of Moses. First of all Paul was to be 
brought to his knees; for which reason they insisted 
that he should show his obedience by allowing Titus to 
be circumcised. For it had greatly ofifended them that 
an uncircumcised man came among them ; to fraternize 
with unclean persons of Gentile birth would degrade the 
Church in the eyes of all Jews. They had religious 
fanaticism and national prejudice on their side, and 
these were a strong support. The Jewish leaders spoke 
with authority; and they, no doubt, struck a popular 
chord. For it went against the grain with most of the 
Jews to recognize the heathen converts as entitled to 
full brotherhood. The Jewish Christians might admit 
the Gentiles to some sort of inferior brotherhood with 
them ; but Paul was not satisfied with that kind of con- 
ditional recognition. 

So it devolved on Paul to defend his gospel against 
the spokesmen of the Jews. He understood the impor- 
tance of the matter. He must make it plain that these 
Judaists and their doctrine did not rightfully belong to 
the Christian Church; that they were false brethren, 
who had come into the Church for the purpose of 
destroying Christian liberty and again bringing the 
Christians, into bondage under the Law. Paul could see 
through their purpose in all its bearings ; and therefore 



73 

he stood firm in his opposition, that the truth of the 
Gospel might remain with them. In this matter he 
could not yield; to have done so would have been to 
sacrifice the richest treasure of the faith; the full, free 
Gospel of grace. 

The other members of the Church, as well as the 
apostles present, followed the discussion with great in- 
terest, but without taking any part in it. When Paul 
had paid his respects to the Judaists he took up the 
other phase of the question : He and Barnabas de- 
scribed their labors and life out in the mission fields 
so forcibly and clearly that the Church could not fail 
to see that these men had labored in God's own cause. 
Against their plain statement the opposition had no 
leg to stand on; the facts spoke more loudly than any 
words. None could deny that Paul had done the 
Lord's work. And had not the Lord Himself pro- 
phesied concerning the fullness of the Gentiles, and 
foretold how they, in the last days, were to come from 
every land and find a home in the Kingdom of God? 
Jesus had indeed many times made mention of the faith 
of certain Gentiles as against the unbelief of Israel. 
Besides, Paul spoke but the truth when he declared 
that even the Jewish Christians did not build their 
assurance of salvation on the Law, but built all their 
hopes on Jesus, His death and resurrection. The same 
was true of the Gentiles also. 

Thus the case stood. A decision must now be ar- 
rived at; and the future of the Christian Church hung 
in the balance. This was doubtless the most critical 
moment in the history of the Church. On the one side 
stood Paul, strong and unshaken with his free Gospel, 
which to most seemed more or less strange if not dan- 
gerous. And on the other side were the Judaists, 
fighting with all their might for the old Jewish ideas. 
To approve the preaching of Paul seemed to them like 



74 

signing their own death warrant; or even the same as 
the fall of the Law itself, and the surrender of their 
last hope that the Jews were to be foremost among 
the people. For if the Pauline Christians were fully 
recognized as brethren, the Gentiles would be as near 
to God as were the Jews; to them such a thought was 
revolting. They could not grasp the idea that they, 
who were of the seed of Abraham, and who had the 
Law and the Covenants, now were at one with the 
Gentile believers. The Jewish privileges were to be 
as nothing; and the Gentiles w r ere to be their equals, 
and this without being circumcised and without being 
under obligations to observe the Mosaic Law. The 
force of habit is strong; and these Jews had always 
felt bound to observe conscientiously in every detail 
the Law and the old traditions. 

How was one now to find the right way through 
these entanglements? 

At the crucial moment Peter placed himself squarely 
on the side of Paul ; and Peter was a tower of strength. 
His love of Jesus gave him an insight into the heart 
of Paul, who was inspired by the same love of the 
Savior. Thus took place the meeting between the 
two greatest men in the early Christian Church. The 
bond between them was their common love of the cru- 
cified and risen Savior, a bond that was stronger than 
all things else ; it made the matter clear to Peter, and 
all doubts were swept away. In his address Peter re- 
ferred to his own experience. God had sent him also 
with the Gospel to the Gentiles, that these might be- 
lieve ; and God had made no distinction between Jew 
and Gentile; He had cleansed the heart of the Gentiles 
also through faith, and had given them His holy 
Spirit. To impose the yoke of the Law on the Gentile 
Christians would therefore be to tempt God; especially 
since the Jews themselves were unable to bear this 



75 

yoke. Besides, the way of salvation was the same for 
all; "for we believe that through the grace of the Lord 
Jesus Christ we shall be saved even as they.'' Peter, 
therefore, most wholeheartedly gave Paul the hand of 
brotherhood. 

This act of Peter did him all honor. Once he had 
in an evil hour denied his Lord and Master; but now 
he stood firm and thus saved the Church in its hour of 
greatest danger. The place of honor in the Church 
which Peter holds belongs to him by right. 

When Peter had spoken many followed him ; first 
of all James, the Lord's brother. It was his opinion 
also, he said, that no unnecessary burden should be laid 
on the Gentiles who became Christians ; still it was to 
be hoped that out of respect to the Jewish brethren 
the Gentile converts would abstain from meat offered 
to idols, and from things strangled, and from blood, 
and from fornication. To this demand Paul made no 
objection; for what James demanded w r as something 
which really went without saying, and which was in 
no way an infringement of Christian liberty. 

John also was of one mind with Peter and James, 
and the Congregation followed its leaders. Thus the 
meeting became a complete victory for Paul. His work 
as a missionary was endorsed, and his apostolic author- 
ity and the rights of the Gentile brethren, who were 
free of the Mosaic Law, were recognized by the Mother 
Church and its leaders. The future work was divided 
in such a way that Paul was to go to the Gentiles and 
the other apostles should labor among the Jews. The 
agreement was solemnly ratified; and Paul did not 
forget the request put up to him before his return to 
Antioch, that he should collect substantial help for the 
poverty-stricken Jews in Jerusalem. 

This Council at Jerusalem thus came to have great 
importance for the ages following. It marked the 



7G 

transition from the Jewish-Christian Church to the 
Church universal, the liberation of Christianity from 
the bonds of the Old Covenant, and its recognition as 
an independent religion in which is no distinction of 
Jew and Gentile, but in which all are one in Christ. 
This was a moment of overwhelming importance; one 
of the clearest of proofs that the Lord cares for His 
Church on earth. Those present at the meeting saw 
clearly how that the grace and power of God had been 
with these men in their work; and as they in faith 
looked to the Lord, His Spirit led them to pass reso- 
lutions the importance of which but few of them could 
then fully understand. 

The fight against the Judaists was not, however, 
ended. They had, to be sure, lost the skirmish in 
Jerusalem, but they could be counted on to find means 
of making a fresh attack. 

After the meeting there was for a time general re- 
joicing over the outcome, especially in Antioch : but 
none was more happy than was the warm-hearted 
Peter. His happiness did not permit him to remain at 
home ; he must needs pay a visit to the brethren in 
Antioch. Here he found the Jewish and Gentile 
Christians dwelling together in perfect harmony; and 
the many regulations of the Jewish Law did not pre- 
vent them from eating at the same table and cultivat- 
ing mutual friendship. Paul and Barnabas had them- 
selves set the good example. When Peter came he 
joined them in this, with no thought whatever of any- 
thing wrong. For they all were brethren in Christ; 
and clearly, if there were to be any brotherhood at all 
the several factions must be willing to yield and give 
way, where necessary, in non-essentials. And at the 
meeting in Jerusalem it had been agreed on that the 
Gentile Christians were to be free of the Jewish Law; 
and, very naturally, the Jewish Christians of Antioch 



77 

placed themselves on the more liberal standpoint of the 
Gentile brethren. 

Rumors of these doings in Antioch soon reached 
Jerusalem; and the Judaists again began to get busy. 
They urged that the conference of the apostles had 
agreed, to be sure, that the Gentile Christians were not 
to be held strictly to the Mosaic Law; but this did 
not mean that the Jews also were to be exempt. These 
were Jews and circumcised, and therefore under obli- 
gation to live as Jews and keep aloof from the life 
of the Gentiles. Many members of the Mother Church 
at Jerusalem again began to have their former scruples 
in this matter, and among them was James. 

Some of the brethren were sent to investigate con- 
ditions in Antioch. These at once caused trouble in 
the Congregation ; for the liberal spirit prevailing 
among the Christians in Antioch was something which 
they could not understand. Their Jewish principles 
were more strict; and they urged on the Jewish Chris- 
tians that these were doing wrong in thus associating 
on equal terms with the Gentile Christians, and de- 
manded that they keep themselves apart. It seemed, 
unfortunately, as if these demands were supported by 
the Church in Jerusalem; and so the Jewish Christians 
in Antioch dared not resist, but gave way to the in- 
sistant demands. Many of the Jewish Christians be- 
gan to waver; and the messengers from Jerusalem 
brought such influence to bear that even Peter drew 
away from Paul. And even Paul's faithful friend Bar- 
nabas was induced to follow Peter's example. It is not 
known whether or not Paul himself was present in An- 
tioch at this time. 

Thus the wound was opened again almost as soon 
as healed. Trouble was at the door; and this time it 
was the more threatening as even Peter and Barnabas 
had broken with the Gentile Christians. So some of 



78 

these began to think that it probably were best for 
them to begin living after the manner of the Jews. 

It now seemed that the structure which Paul with 
so much labor had built up in Jerusalem was to be 
torn down at home in his own Congregation; that the 
Church was to be divided into two camps. The Jews 
would then look down upon the Gentile Christians as 
brethren of a lower estate. This new movement was a 
severe blow to Paul, and the conduct of Peter and 
Barnabas especially pained him grievously. However, 
the movement must be stopped; should it gain force it 
would soon disrupt the Church. So Paul rose against it 
with his whole might. He called the Congregation to- 
gether; and he openly attacked Peter, charging him 
with hypocrisy, and with having by his want of firm- 
ness done great harm to the Church. He knew Peter 
well enough to feel sure that he was, in spite of his 
wavering attitude, an honest man, who loved the Lord, 
and who was big enough to accept correction. So 
Paul did not accuse Peter of moral cowardice or weak- 
ness ; but he points out that Peter had not looked 
deeply into these matters, and therefore had not been 
consistent. For Peter had taken the lead at the con- 
ference in Jerusalem, and had recognized the Gentile 
Christians as full brethren; and when he came to An- 
tioch he had heartily accepted the mode of life there in 
vogue in the Church, and had thus admitted that non- 
essentials should not cause division among Christian 
brethren. But when the messengers came from Jeru- 
salem he began to waver and hold himself aloof, and 
had thus brought a strong moral pressure to bear on 
many of the Gentiles, who looked up to Peter with 
the greatest respect. This was the complaint which 
Paul had against Peter. Paul urged, moreover, that 
things go wrong when one does not follow strictly the 
truth of the Gospel; and he reminded Peter of their 



79 

common experience. For both were Jews, belonging 
from their birth to the people of the Covenant, thus 
having the Jews' advantage over the Gentiles. They had 
the Law and had tested it as a Means of Salvation, and 
had reached the result that man "is not justified by the 
works of the Law, but through faith in Christ Jesus." 
And this was the very reason why they had accepted 
the faith in Jesus ; they had grasped the truth that "no 
flesh is justified by the works of the Law." 

Every other form of doctrine trifles with the grace 
of God ; for the death of Christ would be meaningless 
could righteousness be obtained through the Law. 

Paul laid such great stress on these religious 
truths ; for he knew that if they were fully accepted 
there would be no further trouble in regard to the 
intercourse between the Jewish and the Gentile mem- 
bers- of the Church. For if Christ is the end of the 
Law unto righteousness, He is this to all people; and 
if He is the one and only way of salvation for all, the 
La,w has no right to divide those who are one in 
Christ ; for in Him all are equally free. The Jewish 
Christians should, therefore, not let their conscience be 
burdened by the precepts of the Law. 

This powerful speech by Paul, the outlines of which 
are set down in the 14th and following verses of Gala- 
tians 2, cleared the atmosphere. His words w r ere not 
to be misunderstood. Now the people saw clearly that 
Paul was in the right. The Church breathed more 
easily; for the truth makes free. 

These events took place in the year 50 or 51. 



80 

VIL Through Asia Minor to Greece. 

"I say then, Have they stumbled that they should fall? 
God forbid: but rather through their fall salvation is come 
unto the Gentiles, for to provoke them to jealousy" (Rom. 
11:11). 

As soon as the excitement in Antioch had subsided, 
and peace had been reestablished, Paul decided on a 
new missionary undertaking. He planned to visit the 
Churches founded by him throughout Asia Minor. So 
he asked Barnabas to go with him on this journey 
also. They had worked together for years, and Bar- 
nabas had been with him on the previous journey. But 
it now developed that Barnabas was less willing than 
he had been. He declared that he would not go unless 
his cousin Mark went with them. Paul could not agree 
to this arrangement, as Mark had greatly displeased 
him by deserting him at Perga on their first missionary 
journey. It is possible also that Barnabas did not like 
to travel with Paul at this time, just after the trouble 
in Antioch. Paul was not in the habit of sparing those 
who needed correction; and no doubt he had told 
Barnabas some wholesome but unpleasant truths. 

Paul's absolute refusal to take Mark with them led 
to a painful break of the old friendly relations between 
Paul and Barnabas. Each of them felt aggrieved and 
went his separate way. The account in the Acts of the 
Apostles does not make it clear on which of the two 
the greater share of the blame must be placed. 

Paul must then look about for another companion; 
and he found such a one in Silas, who had been sent 
from Jerusalem to Antioch with the resolutions 
adopted by the big conference in the Jewish capital. 
So these two started out, in the year 51, on Paul's 
second great missionary journey. Barnabas and Mark 
went as missionaries to Cyprus. 



81 

Paul this time went through Syria and Cilicia; fol- 
lowing, probably, the main highway, leading through 
the so-called "Gate of Syria/' a narrow mountain pass 
in the wild region between Syria and Cilicia. This 
highway is still in use. At the time in question this 
road was of immense importance, as it was the main 
highway of trade between the Mediterranean countries 
in the West and the wealthy and populous regions of 
Syria and Mesopotamia. The road was fairly alive with 
trade caravans, Roman troops, officials and journeymen 
artisans. 

At the stations along the way were villages and cities ; 
and in many of them there were Christian Congrega- 
tions founded by evangelists from Antioch. Some- 
times our two travelers left the main highway and 
followed roads branching off to towns in which there 
were Churches. It was Paul's purpose to visit all the 
Congregations round about in these countries. He 
knew that they needed to be confirmed in the truth, in 
order that they might not be corrupted, should the 
cunning Judaists visit them and try to lead them 
wrong. 

As the two missionaries advanced through Cilicia 
the road led upward higher and higher. It found its 
way among the mountains, along the banks of roaring 
torrents, through dark forests, through fertile valleys 
and over arid plains. The Romans had shown great 
skill in building and maintaining this highway of trade. 

Many mighty military conquerors had led their 
troops through these regions. Here had marched the 
armed hosts of Darius and Xerxes. Here Alexander 
the Great had later on led his invincible Macedonians 
to the East; and at a still later date the Roman 
generals had led their intrepid legions over this road 
eastward to make conquest of distant lands. But just 
now we have before us only two peaceable travelers 



82 

making their way westward on foot, — and still they 
were to write their names indelibly on the pages of the 
world's history. Here we have a tour of conquest by 
the mightiest spiritual captain who ever trod the scene 
of history. His sw r ord was sharper than any two- 
edged weapon of war, piercing even to the dividing 
asunder of soul and spirit, discerning the thoughts and 
intents of the heart; and the arm which wielded this 
sword was strong in the Lord and in the power of 
His might. He had on the whole armor of God, so 
that he was able to stand against the wiles of the Devil 
and against spiritual wickedness in high places. His 
loins were girt about with truth, he was protected by 
the breastplate of righteousness, and on his arm was 
the shield of faith; on his head was the helmet of 
salvation, and his feet were shod with the preparation 
of the Gospel of peace. 

None of the many whom the two wayfarers met 
knew anything about this insignificant-looking Jewish 
artisan. They saw nothing great in him ; but the Lord 
knows His own, and He could measure the greatness 
of this tentmaker. 

The travelers were on their way to visit the 
Churches of Galatia. After passing across the Cilician 
mountains they descended to the great plain which 
forms a large part of the central district of Asia Minor ; 
and there they visited Derba and Lystra and Iconium 
in Lyaconia, and then Antioch in Pisidia. In these 
cities Paul had founded Churches on his former jour- 
ney, and his purpose now w r as to strengthen them in 
the truth. Especially did he lay great stress on in- 
struction concerning their attitude toward the Jewish 
Law ; and he told them about the resolutions agreed on 
by the conference at Jerusalem, so that they might 
stand fast in the event that any should come and try 
to force upon them any Judaistic heresies. His ef- 



83 

forts bore rich fruit; the old Congregations were 
strengthened, and new ones were founded. In Lystra 
Paul was joined by the pious and talented Timothy, 
who under the direction of the apostle prepared him- 
self for the work of an evangelist; and he became one 
of Paul's best co-workers. 

After having thus visited the Galatian Churches it 
was Paul's plan to continue his mission w r ork westward 
through Asia Minor ; and in pursuit of this plan he 
traveled through Phrygia and Galatia, without, how- 
ever, taking up any new work in these districts. There 
were circumstances making it plain to him that the be- 
ginning of such new work in these places would not 
now be in accordance with God's will. So he traveled 
also through Mysia without making any stop, and 
came down to the city of Troas. This was at that 
time a populous and important city. It was the usual 
harbor from which to set sail for European ports. 
Here was a meeting-place of Asiatics and Greeks, and 
the streets and the harbor were alive with busy traffic. 

When the missionaries reached this wide-awake 
and beautifully situated city and saw its swarming life, 
it must have come home to Paul as the will of God 
that he was to go over to the Greeks and bring them 
the message of salvation. It is probable that he 
stopped for some time in Troas and preached the Gos- 
pel; for we read in Acts 20 that there was a Church 
in this city, no doubt founded by Paul at this time. 
And in Troas he found a new worker for the King- 
dom ; a man who became very useful to the apostles, 
and to whom the whole Christian Church owes a debt 
of gratitude — the physician Luke, the author of the 
third Gospel and of the Acts of the Apostles. From 
this time on he followed Paul, until this apostle died in 
a Roman prison. Luke has better than any other mir- 
rored the religious view of his spiritual father. The 



84 

impression made on him as he listened to the apostle's 
version of the parables concerning the Lost sheep, the 
Prodigal Son, the Pharisee and the Publican, etc., was 
never wiped out. 

One night during his stay in Troas Paul had a 
vision, which opened up to his view a new field of 
labor. He saw a man over on the coast of Macedonia, 
who stretched out his hands to him and said : "Come 
over into Macedonia and help us. ,, PauLdid not doubt 
that this was a divine call ; and he now understood why 
he had not been permitted to settle down to work in 
the district around Antioch. The Lord wanted him to 
go over to Europe. And Paul at once made himself 
ready and went on board one of the many ships leaving 
every day for Macedonia. 

Thus the apostle and his companions Silas, Timothy 
and Luke, came over to the Greek peninsula. The 
Church of the Lord was now to be founded among 
highly cultured people, who for centuries had been 
leaders in the arts and sciences, and were the intellec- 
tual autocrats of the world. The tentmaker from 
Tarsus was now to answer the question on which the 
philosophers had pondered in vain, the great riddles of 
life and death. The four missionaries landed in Ne- 
apolis, where they stopped but one day, and then went 
on to Philippi, where Paul intended to begin his work. 
The Romans had made this a strongly fortified city, 
with a large garrison of imperial troops; and many 
Romans — former soldiers and others — had made their 
home in this place. 

The number of Jews in Philippi was so small that 
they had no synagogue; so they were in the habit of 
coming together on the Sabbath at a secluded spot by 
the river, their usual bathing resort. On their first 
Sabbath here the apostles and his companions went out 
to this place. They found no large audience on this 



85 

occasion. Only a handful of women were there to offer 
prayer to the one true God. But the apostle did not 
regard it as beneath his dignity to preach to this little 
flock; and he soon found that he had an appreciative 
audience. The Gospel seemed especially to come home 
to the heart of a certain Greek woman, Lydia, a well- 
to-do seller of purple, of the city of Thyatira. She had 
ceased to worship the heathen idols and had joined the 
Jewish Church. Now the good news as related by Paul 
deeply impressed her; she became a convert and was 
baptized with all her household. In her joy over 
having received salvation through the Gospel, she in- 
vited Paul and his companions to make their home in 
her house during their stay in the city. 

So they tarried for a time, and preached the Word 
in the city and its environs ; and their work prospered 
greatly. Many were added to the Congregation, and 
everything seemed promising. Then suddenly the work 
was interrupted. 

There was in the town a poor, demented girl, who 
brought her masters much gain by her gifts as a for- 
tune-teller. Then one day when Paul and his com- 
panions were walking along the street this girl cried 
after them saying: "These men are the servants of the 
most high God, which show unto us the way of salva- 
tion." This was repeated several days, until Paul tired 
of it. In connection with such soothsayers there was 
much popular superstition; and Paul doubtless pitied 
the poor girl. So one day he turned toward her, and 
in the name of Jesus commanded the "spirit of divi- 
nation" to come out of her. She was cured and became 
a handmaiden of the Lord. 

When her masters saw that she could not be made 
to earn any more money for them by fortune-telling, 
they were furious ; and so one day, as they saw r Paul 
and Silas walking by, they fell upon these two men and 



86 

dragged them into the marketplace. This was an open 
square faced by handsome public buildings and grand 
temples. Here was the general resort of the people, 
and here sat the public magistrates. With noisy dem- 
onstrations Paul and Silas were brought before these 
magistrates, and were charged with making mischief 
and trying to introduce an unlawful religion. These 
were serious charges; there were severe penalties for 
such crimes. The accusers succeeded in inciting the 
mob to rise up against the two men and to scream and 
demand that they be punished. 

The magistrates had no time to hear anything which 
the two Jews might want to say in their own defense, 
but ordered the servants of the court to make ready 
and flog them. Their clothes were torn off, and they 
were tied to the whipping-post, and scourged till the 
blood spurted from their backs. While the mob howled 
their approval the stripes were laid on till the two men 
were near death ; then they were dragged to the prison, 
treated like the most dangerous criminals ; and the 
jailor, who was held personally responsible for their 
not escaping, thrust them into the inner prison, and 
made their feet fast in the stocks. Here they lay, then, 
almost dead, their backs smarting, and the blood drip- 
ping on to the floor, which was alive with vermin and 
other crawling things. But the courage of the two 
men did not fail them. Paul had experienced even 
worse things, and he put heart into Silas also. The 
apostle had found that the best cure for trouble was 
to sing praises to God; and so at the time of midnight 
the corridors of the prison were filled with glad song. 
Such had probably never before been heard in the 
prison of Philippi ; it was more familiar with ribald 
jokes and curses. The strange sound fixed the atten- 
tion of the other prisoners ; and it must have strangely 
affected them ; for songs of praise w r ill touch even the 



87 

most callous; coming from the heart they reach the 
heart. Suddenly, as Paul and Silas were singing, the 
foundations of the prison were shaken by an earthquake, 
the walls were shattered, so that the bolts holding the 
prisoners' bands were loosened, and the prison doors 
opened. Furthermore, the strange thing happened that, 
not one of the prisoners made any attempt to escape; 
for they understood that they were face to face with 
something supernatural. 

The keeper of the prison awakened out of his sleep, 
and saw with terror that all doors stood open. He saw the 
prisoners walking about ; and he did not doubt that many 
of them had escaped. So he drew his sword and w r ould 
have killed himself; for he was responsible for the safe- 
keeping of his prisoners. But Paul, who saw his purpose, 
cried to him: "Do thyself no harm; for we are all here." 

The jailor was entirely overwhelmed by this exper- 
ience. He had, of course, heard about that demented 
girl, and what she had said; and now he understood 
that these men were in truth the servants of the most 
high God, and that they taught the way of salvation. 
Trembling with fear of God he fell down before Paul, 
who spoke kindly to him. "Sirs," said the jailor, 
"what must I do to be saved?" And they answered: 
"Believe on the Lord Jesus Christ, and thou shalt be 
saved, and thy house." The other members of the 
family and the prison guards and servants were now 
present; and Paul stood among them with a body 
racked with pain, but with a glad heart, and told them 
of God's wonderful grace and mercy. And his hearers 
believed the message. The Lord had spoken to them 
through the earthquake ; and now, in the small hours 
of the night, they received healing through the Gospel 
of life. The result was, that the keeper of the prison 
with his whole household were in this selfsame night 
through Baptism made members of the Church. 



88 

When they had heard the good tidings, and their 
souls had been filled with the good things of God's 
Kingdom, they remembered the wounded body and the 
empty bowels of Paul and his companion; and the 
keper of the prison brought the tw r o men into his 
house, and set meat before them, and "rejoiced, believ- 
ing in God with all his house. " 

When it was day the magistrates sent men to the 
prison with orders to set the two prisoners at liberty. 
It seems to have dawned on the magistrates that they 
had been too hasty, and they thought this the easiest 
way out of the difficulty. They reckoned, however, 
without their host when they thought in this way to 
be rid of the two men. Paul told the messengers that 
he and his friend had been maltreated and thrown into 
prison against all law and justice, and refused to go 
quietly away and let the matter drop. Paul was a 
Roman citizen, and the magistrates had in their treat- 
ment of him violated the law; wherefore he demanded 
that the magistrates themselves come to the prison and 
offer suitable excuses and make reparation. When the 
magistrates heard this they feared and came at once ; 
for they knew that Paul might make it very uncomfort- 
able for them by making complaint to their superiors. 

Thus Paul was able with unsullied honor to return 
to his Congregation, and the brethren received him 
with great joy. 

The apostle did not think it necessary to stay here 
longer at this time. The work in the Church was being 
carried on in an orderly way. He cherished this Congre- 
gation above any of the others; none loved its apostle 
so well, and none gave him such unmixed pleasure. 
His letter, written to these Philippians ten or twelve 
years later, breathes the fond joy which filled his heart 
at the thought of them; and none other of the letters 
of Paul shows forth this tender side of his character so 



89 

beautifully as does this letter from the imprisoned 
apostle. "I thank my God/' he writes, "upon every 
remembrance of you, always in every prayer of mine 
for you all making request with joy." And he calls 
them "my brethren, dearly beloved and longed for, my 
joy and crown" ; and urges them to "stand fast in the 
Lord, my dearly beloved." Many times they also re- 
membered their apostle and sent him gifts ; and this 
was the only Congregation from which Paul would 
consent to receive any such help. Between him and 
his Philippians there always was the most cordial re- 
lations with hearty mutual regard. 

The time was come when the apostle must leave 
these dear friends. He took Silas with him, letting 
Luke and Timothy remain behind for a time to give 
further help ; while he and Silas went westward through 
Amphipolis and Apollonia to Thessalonica, the Mace- 
donian capital. — This great commercial and industrial 
city has most charming environs. Before it is the blue 
sea ; and behind it rises the mighty, snow-capped Mount 
Olympus. Around the city were fertile fields and vine- 
yards, fine villas and parks; and in the city were busy 
artisans and prosperous traders and rich bankers, and 
there was the hum of business in shop and street and 
trading booth. From the harbor was heard the sing- 
ing of the sailors, and busy sailboats were bringing 
wares into the city or out to the ships. On the streets 
one might meet more or less respectable philosophers 
and fakirs and religious soldiers of fortune from the 
East and from Egypt; all of which gentry took things 
lazily and put on a wise air to delude people into the 
belief that they could search out all things in Heaven 
and earth. There were also in the city many Jews 
who by thrift had grown rich; and so they had here 
a large and imposing synagogue. 

To this city came, then, Paul with Silas ; and as he 



90 

had no friends here, and did not wish to be a burden 
on any one, he at once looked about him to find work, 
probably no difficult matter. But though he labored 
with his hands this was not his main business. He 
was there to preach the glad tidings of grace ; and so 
it is not to be wondered at that he often found it hard 
to live, and that he was "in all things instructed both 
to be full and to be hungry, both to abound and to 
suffer need." During his first weeks in Thessalonica 
he was generally in need; and so the help sent him 
from time to time by his dear Church in Philippi must 
have been most welcome. 

On the Sabbath he went to the synagogue and 
found there a large concourse of people; many Jews 
and not a few Greek proselytes, and even some mem- 
bers of the city's aristocracy, particularly certain rich 
Greek women. As a visiting rabbi he was asked to 
speak ; and he began to explain the old prophecies con- 
cerning God's suffering Servant, and pointed out how 
all this had been fulfilled in the death and resurrection 
of Jesus, and that Jesus therefore was the promised 
Messiah. "This Jesus, whom I preach unto vou, is 
Christ." 

This sermon by Paul made a deep impression on the 
hearers, and many became his adherents. Three suc- 
cessive Sabbath days Paul preached in the synagogue 
and won many converts ; nor was he idle during the 
other days of the week. It looked quite promising. 
Some months later the apostle wrote to them : "Ye 
remember, brethren, our labor and travail ; for laboring 
night and day, because we would not be chargeable 
unto any of you, we preached unto you the Gospel of 
God." He reminds them also how gentle he was 
among them, "even as a nurse cherisheth her children" ; 
and how he comforted and admonished them "every 
one of you, as a father doth his children." So dili- 



91 

gently, did he guard and nurture them. He loved them 
so well that for them he would willingly have given 
even his life. 

In this way Paul labored for a month or so; then 
his work was again suddenly interrupted. As so often 
before, it was the Jews who were filled with hatred and 
took to persecuting him in every way possible. When 
the rulers of the synagogue saw that this stranger was 
robbing them of many of their adherents, they became 
bitterly envious. They felt that they would never fully 
recover from the blow given them through the preach- 
ing of Paul. But it was not an easy matter to harm 
him; for at this time there was a strong anti- Jewish 
feeling in these parts of the Roman Empire. Jews 
were regarded with suspicion, and several times there 
had been published imperial edicts against them. So 
it was necessay for them to be very careful as to what 
they did. 

However, the spirit of hatred is inventive. There 
were in the city a number of "lewd fellows of the baser 
sort/' who had nothing to do, and were ready for any- 
thing. The rulers of the synagogue persuaded this 
mob that Paul was a dangerous traitor seeking to stir 
up the people against the emperor, in order to pro- 
claim one Jesus as their king. If the Jews could make 
Paul out to be a scheming political agitator it would 
then be easy for them to put him down. They were 
able to bring about a riot, and incited the wild mob 
to assault the house of Jason, with whom Paul had 
his home, with the purpose of dragging him out and 
bringing him to trial. But on reaching the house they 
found that Paul was not there. He must have been 
warned and have taken refuge in some other place. 
Not finding Paul, the mob took Jason and some others 
and carried them before the rulers of the city. But 
these seem to have known Jason and the others 



92 

as reputable citizens, and were not to be moved by the 
noisy mob. So the matter came to nothing; Jason and 
the others were set free. 

Paul and the others Christians made no mistake as 
to what was doing ; and they knew that the Jews would 
not rest content with this first attempt against them. 
So it seemed best to let the apostle go away until quiet 
and good order were restored. Naturally, it went 
against the grain with the apostle now to leave the 
new Congregation, which for some time would need 
his wise guidance ; but there seemed no other way out 
of the difficulty. 

Paul and Silas then went to the little city of Berea. 
From this place it was Paul's intention to go back to 
Thessalonica. Several times he was on the point of 
going; but Satan, the enemy of God's Kingdom, pre- 
vented it (1 Thess. 2:18). While in Berea, Paul la- 
bored as a missionary; and the Jews treated him much 
better here than in Thessalonica. Many Jews and 
Greeks, even some people of wealth and position, ac- 
cepted the faith. But the distance between Berea and 
Thessalonica was not great; and the Jews in this city 
soon discovered where Paul had taken refuge. They 
followed him, and w r ere able again to stir up the people 
against him ; so that conditions in Berea also soon be- 
came intolerable. 

In spite of it all, Paul had succeeded in founding 
three Churches in Macedonia; and of these there were 
born other Churches in the surrounding districts. Paul 
did not want to leave these young Congregations with- 
out leadership ; so he left his three companions here to 
continue the work, and went alone to Athens. 

He probably went to Athens by water; and thus he 
came to the great cultural center of the ancient world. 

Greece is the Norway of southern Europe, with deep 
fjords, snow-capped mountains, rushing torrents, dark 



93 

forests, smiling valleys and the blue sea. Over it are 
the bright southern skies, and the country is not one of 
lowering darkness like the "land of eternal snow." 
Here in Greece dwelt the most wide-awake and talented 
of the ancient peoples ; here was the home of the most 
profound thinkers and foremost artists; and all these 
flourished most luxuriantly in Athens. At the time of 
Paul, however, there was but little left of the former 
physical and intellectual strength of the Greeks. They 
were now an effeminate, idle and cowardly generation, 
who laid claim to admiration because their fathers had 
been great. Athens itself was now important only as 
an educational center, the city living off the many 
students and tourists. But it still was of imposing ap- 
pearance, with many grand buildings bearing witness to 
its former greatness. 

The apostle made use of his time in Athens to look 
about him (Acts 17 : 23) ; and the sight of all this lux- 
ury must have been confusing. The many grand 
temples must have especially impressed him; and there 
were numerous theaters, baths, statues and the like, 
everything being rich and in good taste. On every 
hand were fine works of art. The most beautiful 
place of all was the Acropolis, a hill which could be 
seen from all parts of the city. Through a fine peri- 
style one entered the open square of the Acropolis it- 
self with many statues of gods hewn in marble, and 
among them the great statue, 50 feet high, of Pallas 
Athene, the patron goddess of the city. On the very 
top of the hill stood the most wonderful of the ancient 
temples, the famous Parthenon, with its 98 marble 
columns, and profusely ornamented with the greatest 
works of the world's greatest sculptors. The deepest 
impression was made on Paul by the many altars, and 
most particularly by the altar with the inscription: 
"To the unknown God." In all these things he saw 



94 

humanity's yearning toward God, whom the Greeks 
thought to find in the worship of the beautiful. But 
herein he saw also the proof that the Greeks in spite 
of all their wisdom lived in the "times of ignorance. " 
For they themselves admitted that in the highest ques- 
tion of all, that concerning God, they were groping in 
the dark. 

There was much also which must have stirred the 
ire of the apostle. He could see well enough that all 
this show of elegance covered much inner corruption. 
Heathenism was heathenism, no matter how beautifully 
clothed, and in the eyes of the Jew all images of idols 
were an abomination. And then, the frivolous and 
often licentious life of the Greeks filled him with dis- 
gust, and he despised the intellectual and spiritual 
child's play of the vain philosophers with all their pre- 
tended wisdom. 

In Athens also were some Jews; and Paul, as a 
matter of course, visited their synagogue. He in- 
tended to wait there for Silas and Timothy, who were 
soon to join him. But they did not come as soon as 
expected; and of course Paul could not remain idle. 
So he went to the common meeting-place in the market. 
In the corridors on either side it was the habit of phil- 
osophers and rhetoricians to hold forth to their pupils, 
and to this place all people came to hear the news of 
the day. So here was a great chance to meet people 
and talk with them ; and to this place the apostle found 
his way. 

Something of a sensation was created by this Jewish 
rabbi who had the courage to address this learned 
concourse, and he became the center of a number of 
inquisitive persons. For the Athenians were fond of 
hearing and telling new things. The attention of cer- 
tain teachers — Epicureans and Stoics — was attracted to 
Paul, and they tried to engage him in a debate; for 



95 

these old and experienced masters in the arts of so- 
phistry imagined that it would be an easy matter to 
drive this Jew to the wall. Others assumed an air of 
superiority and said that they really could not trouble 
themselves about this babbler. Others, again, found 
the discussion quite interesting, especially when they 
understood it to be concerned with some new sort of 
religion. They no longer believed in the old gods ; 
and though they cared but little for religion in general, 
it might be of some interest to hear news of what was 
doing along that line also. 

So they asked Paul to go with them to the Areo- 
pagus and there give a lecture; and this the apostle 
was willing to do. From his high and open place there 
was a fine view over the city, the Acropolis and the 
harbor. Thus it was a grand panorama which the 
apostle had before him when he demanded silence and 
then made his famous speech, the gist of which is re- 
corded in the 17th chapter of Acts. We see how the 
view before his eyes influenced his speech, until he 
worked his way around to that which to him was the 
essential thing: The many fine temples and altars scat- 
tered throughout the city showed that the Greeks 
wished to worship some divinity : but they also were an 
admission that the Greeks did not know the one true 
God. And it was this one and only true God whom 
Paul declared to them. Then he pointed out to them 
the want of good sense in their idolatrous worship ; for 
God that made Heaven and earth surely can not dwelt 
in a temple made with hands, no matter how beautiful 
it may be. Neither could the true God be like the gods 
of the heathen; for these thought that each people 
must have its own private gods. No, the true God 
has created all men equal, and appointed all things for 
them, to the end that they might seek Him; and He is 
equally near to us all, for in Him we live and move 



96 

and have our being. One of the Greek poets seemed 
to have felt this when he wrote the notable words : 
"For we are also His offspring." But if it be the 
living human beings who are God's offspring, created 
in his image, it must be meaningless to shape a statue 
of Him and imagine that this is His true image. Such 
devices are merely signs of man's foolishness and ig- 
norance; which God in His patience has winked at, 
but now He commands all men to repent. For they 
must know that death does not end all; there will be a 
day of reckoning, when all shall be judged, the quick 
and the dead. And this judgment shall be executed by 
that Man, whom God sent to the world ; who lived and 
died, but was raised again from death and the grave. 
Thus shall life gain the victory over death. 

In substance, the above was Paul's sermon, but it 
was not well received. Some laughed, others mocked; 
and some seemed to be amused by this new idea of 
a resurrection from the dead, and they asked Paul to 
give them another speech on this subject. 

It may have been this experience more than any 
other which caused the apostle to write: "Hath not 
God made foolish the wisdom of this world? . . . Not 
many wise men after the flesh, not many mighty, not 
many noble, are called; but God hath chosen the 
foolish things of the world to confound the wise." — 
Yet the stay of Paul in Athens bore some fruit. There 
w r as founded a small Congregation; and as one of its 
members there is made mention of a certain high judge 
named Dionysius and a woman named Damaris. 

Before leaving Athens, Paul was visited by Tim- 
othy, who brought news from the Churches in Mace- 
donia. But Paul thought it best to send Timothy 
back to Thessalonica, while he himself went alone to 
Corinth. 

In all probability he went by water and found it a 



97 

delightful voyage. The bay which cuts into the east 
coast was studded with many beautiful islands fringed 
with fine forests ; and many ships, large and small, 
were plying to and fro among the islands, either under 
sail or propelled by oars, the whole presenting a most 
pleasant scene. Coming from the east one would land 
at the port of Cencrea. From this place to Corinth 
was a walk of an hour and a half, and the scene was 
as lively as that on the water. The road fairly swarmed 
with people in vehicles or on foot, and great quantities 
of wares were on this road carried to and from the 
city. There were fine villas with well-kept gardens, 
and fruit-trees and vineyards covered the sunny slopes. 
By this road was the famous athletic field, where the 
young men of Greece held their contests and exhibited 
their feats of strength and skill ; and to be victor in 
these contests was the greatest of honors. It is prob- 
able that the apostle during his long stay in Corinth saw 
some of these athletic meets ; at any rate he uses in 
his letters many illustrations showing that he was 
familiar with these sports. 

Corinth was built on a narrow neck of land; and it 
was only a matter of half an hour to go from the 
city down to the harbor at the nearest point on the 
deep arm of the sea reaching into the land from the 
west. This was the main highway of trade and travel 
from and to Italy and the western parts of the Roman 
Empire, for since the voyage along the south coast 
of Greece was very treacherous, nearly all traffic be- 
tween the East and the West was carried on by way 
of Corinth. This made the city one of the leading in- 
dustrial and trade centers in the Roman Empire. By 
reason of its situation the city also became an impor- 
tant political center. Thus Corinth was a world metro- 
polis having, it is estimated, about 750,000 people; of 
whom, however, 500,000 were slaves. 

4 



98 

The city had great wealth; and with this followed 
its usual companion, abject poverty and misery. The 
city was infamous throughout the world for its im- 
morality. The life of Corinth was marked by all the 
licentiousness and unspeakable nastiness of rich and 
over-refined heathenism; even in the temple of Venus 
the most shameless orgies were indulged in under the 
mask of religious worship. Vice and lust ran rampant. 
This lowest depth of degradation is painted in darkest 
colors by Paul in the 1st chapter of his letter to the 
Romans. We see here the fruits of heathenism, despite 
all its arts and culture; these have no power to save 
a man from moral ruin. The apostle had, therefore, no 
admiration to waste on the puffed-up scholars and 
sages whom he met in Greece; — to him it was all fool- 
ishness. 

The sight of life in Corinth must have been terribly 
depressing to one whose heart was filled with the love 
of Christ. But the apostle knew also that the Word 
of the cross was mighty to lift even the godless Corinth 
up out of the pit; and he saw that here if anywhere it 
was necessary to let the light shine through the 
darkness. 

Paul determined to make a quite long stay in 
Corinth; so he at once looked about him for work, 
which he easily found. He was employed by a Jew- 
named Aquila. This man was born in Pontus, but had 
become a resident of Rome; from which city he had 
been expelled, as Claudius, the emperor, after some 
riots had ordered all Jews to leave the city. Aquila 
then with his wife Priscilla removed to Corinth, where 
he worked at his trade as tentmaker. He and Paul 
soon became close friends. Aquila and Priscilla offered 
Paul a home with them; and the three of them con- 
tracted a most profitable friendship, which lasted 
through life. 



99 

On the Sabbath they went together to the syna-^ 
gogue; and there they found also a number of Greeks 
who in terror had shaken off their former licentious 
habits, and had joined the Jews, with their strict ideas 
of morality. As usual, Paul was invited to speak; and, 
of course, he was glad to do it. The first times he 
seems to have spoken of the prophetic promises and 
visions, without direct reference to Jesus as the One 
in whom the promises were fulfilled. He thus sought 
to prepare the ground. Some weeks later, when Silas 
and Timothy had come to him with cheering news 
from Macedonia, Paul began to testify that Jesus was 
the Messiah. 

The usual results followed : Many became Paul's 
bitter enemies, and the Congregation of the synagogue 
was disrupted. He was not even allowed to finish his 
sermon ; for the leaders drowned his voice with mock- 
ing and blasphemy. 

Thus the apostle saw that the Jews were at all places 
the same ; and he determined to break with the syna- 
gogue for all time. So according to the eastern cus- 
tom he shook his raiment and said : "Your blood be 
upon your own heads ; I am clean ; from henceforth I 
will go unto the Gentiles/' 

But though the synagogue was closed to them the 
Christians found another place of meeting. The Jews 
saw with bitter resentment that a certain resident Ro- 
man named Justus, a former proselyte, whose home 
was close to the synagogue, opened his house to the 
Christians ; and it exasperated them also to see that 
great numbers came to hear Paul in the house of 
Justus, while the Jewish synagogue was all but empty. 
Now. the two houses were so near each other that the 
Jews in the synagogue could hear the Christians sing- 
ing their songs of praise and rejoicing over the glad 
tidings. At this even Crispus, the chief ruler of the 



100 

synagogue, turned his back on the Jews and joined the 
Christian Congregation. 

The Church was all the time receiving new members 
through Baptism ; among them even some high gov- 
ernment officials, often whole families. But a majority 
of the converts were common, plain people, some of 
them slaves. 

Paul understood well enough that the Jews were 
brooding on some evil purpose; but for the time being 
they dared not do anything to excite race hatred. 
They had not forgotten their recent expulsion from 
Rome. So Paul was able to work for a long time in 
peace. 

At this time he sent his two letters to the Church 
in Thessalonica, the one following closely on the other. 
The reports brought from this place by Timothy were 
most encouraging; the Thessalonians held fast the Gos- 
pel and remained faithful to the apostle, and the spirit- 
ual gifts flourished among them. But of course there 
were many dangers, and the young Church needed 
admonition. The Jews tried in every way to undermine 
it. The Church was made up of new converts ; and 
most of them had but recently left their heathenism 
with its many vices, and thus they were subject to 
many temptations. Only a few Jews had been won for 
the Gospel. Nor had these Christians as yet received 
the thorough instruction which they needed; and so 
many of them naturally became fanatics. Some of them 
expected the coming of the Lord, and would not work, 
and some were troubled in their minds because certain 
members of the Church had died; they had thought 
that all were to live till the Lord came again. Thus 
they needed guidance ; and this Paul gave them in 
the two letters, which must to them have been a great 
blessing. 

Paul worked in Corinth 18 months without inter- 



101 

ruption ; but then he could see that there were danger- 
ous and anxious times ahead of him. Thus he wrote 
to the Thessalonians (2 Thess. 3 : 1-2) : "Finally, breth- 
ren, pray for us, that the word of the Lord may have 
free course, and be glorified, even as it is with you; 
and that we may be delivered from unreasonable and 
wicked men." The Lord remembered his servant and 
strengthened him by a vision at night, saying : "Be not 
afraid, but. speak, and hold not thy peace ; for I am with 
thee, and no man shall set on thee to hurt thee; for I 
have much people in this city." This thought must 
have been a great comfort to the apostle : "The Lord 
is with me." 

Then the storm broke. The Jews seized Paul and 
brought him before the deputy of Achaia, one Gallio, 
a brother of the famous philosopher Seneca. Gallio 
was a highly cultured and liberal man, and much 
esteemed in the province. When the Jews came to him 
and began to make complaint against Paul on the 
ground that he persuaded people to worship God con- 
trary to the law, Gallio merely laughed at them. He 
cared nothing about the private quarrels of the fanatical 
Jews. So he dismissed the case at once, refusing to 
hear either the complaint or the defense. And when 
the Jews were somewhat slow in leaving the court, he 
ordered his people to drive the mob away. Sosthenes, 
the chief ruler of the synagogue, had been the spokes- 
man of the complainants. When he began to protest 
against such treatment, the servants of Gallio gave him 
a merciless flogging, to the great delight of the Greeks 
present, who were grateful to Gallio for giving them 
this free entertainment. Thus the apostle was set free, 
and the Jews did not dare molest him. So he was able 
to continue his work without interruption for another 
six months or more. 

Paul had done a great work during these two years. 



102 

With his own hands he had earned his living, so he did 
not become a burden to anybody ; and when the days 
proved too short for doing the work of both a mission- 
ary and a tentmaker, he worked at night also. But 
his great exploit here is that he founded and guided a 
Congregation under such crushing difficulties. It took 
much tact and patience and wisdom to weld together 
these many unlike elements : Jews and Greeks, slaves 
and freemen, rich and poor, men and women. And 
they lived under difficult conditions. All were new 
converts ; and most of them had lived as pagans, and 
were thus in greater or lesser degree poisoned by the 
pagan vices. They had, also, many friends who still 
were pagans ; and they could not avoid associating 
with these, and were thus led into many temptations 
and difficulties. So the apostle had a busy time, teach- 
ing them to believe in Christ and to lead a Christian 
life. 

It would seem from 1 Cor. 16 : 2, and Acts 20 : 7, 
that Paul here in Corinth began to use Sunday as the 
day of public worship for the Christian Churches ; and 
adopted a certain form of service that, the Church wor- 
ship might be conducted in good order. 

After the lapse of about two years, then, Paul made 
ready to leave Corinth. There were other places, also, 
which needed the Gospel; and he had in mind especially 
the world capital, Rome. In those days terrible stories 
were told of the life led at the court of the emperor. 
The empress Messalina was so shamelessly profligate 
that it caused disgust even among the heathen. Em- 
peror Claudius was a contemptible weakling ruled by 
the whims of the loose women with whom he sur- 
rounded himself. At last he was assassinated, and the 
unspeakable Nero came to the throne. The Christians 
foresaw troublous times ; it seemed to them as if the 
end of time were near. It was therefore the more ne- 



103 

cessary to bring the Gospel at once to the peoples of the 
world. 

But first Paul must make a visit to his old home. 
There was a district which had been neglected, namely, 
the west coast, of Asia Minor; and he wanted to preach 
the Gospel here also, before he could think of going to 
•Italy. 

This time Paul had with him a pretty large company. 
Aquila and Priscilla went with him, as well as Silas 
and Timothy. A few weeks before Easter they went 
down to Cencrea, from which place they were to sail. 
It was the finest season of the year, with everything 
clad in the gay colors of spring. A numerous company 
went with the apostle the short road down to the harbor, 
there to bid him farewell; and they were filled with 
sadness when they saw him depart. 

Paul and his companions sailed, then, to Ephesus. 
He did not plan to begin any missionary work in the 
city at this time; he merely wanted to acquaint himself 
with the situation. He spent a Sabbath in the city, 
however, and used the opportunity to preach in the 
synagogue. His preaching was well received; and the 
people asked him to stay for a time with them. But. this 
he could not do, as he wanted to celebrate Easter in 
Jerusalem. So he at once took ship again and went to 
Caesarea, and then on to Antioch, from which place 
he now had been absent four years. This was the end 
of his second great missionary expedition, embracing 
the time between the years 51 and 55. 



104 



VIIL Going Over the Top* 

"7 should be the minister of Jesus Christ to the Gentiles, 
ministering the Gospel of God, that the offering up of the 
Gentiles might be acceptable, being sanctified by the Holy 
Ghost. I have therefore whereof I may glory through 
Jesus Christ in those things which pertain to God. . . . So 
that from Jerusalem and round about unto Illyricum I have 
fully preached the Gospel of Christ. Yea, so have I strived 
to preach the Gospel, not where Christ was named, lest I 
should build upon another man's foundation" (Romans 
15:16-20). 

The apostle did not allow himself a long rest at 
home. He wished merely to see how things had de- 
veloped during his absence. And when he saw that all 
was well he could stay no longer ; for now 'the mission 
work was to begin in Ephesus and along the west coast 
of Asia Minor. Then from Ephesus it would be easier 
for him than from any other place to keep an eye on 
the new mission fields in Macedonia and Greece; for 
Ephesus was almost the exact center of his whole field 
of operations. 

This time also he went by way of the Churches in 
Galatia and Phrygia, in order to confirm them in the 
truth. For he knew that the Judaists had begun again 
to bestir themselves ; and there was no telling what they 
might take into their heads to do. Having visited these 
Churches, he went on and came to the west coast of 
Asia Minor. 

In these districts were a number of Greeks who had 
been there for generations, and who in every line of 
endeavor were competitors of their former compatriots. 
The most important city on the coast, was Ephesus, the 
capital of the province, and a mighty center of trade 
and industry. Life in this city was much like that in 
the other great marts of trade at that time. But 



105 

Ephesus was also a center of learning, and in this re- 
spect held the leading position in all Asia Minor. 
Science, art and practical business enterprise here went 
hand in hand. 

To begin mission work in this city was a pretty 
bold undertaking. For Ephesus was also one of the 
centers of heathenism. Here flourished the worship of 
Diana, in a wonderful temple so vast and beautiful that 
it was famous throughout the world as one of the Seven 
great Wonders. The temple owned enormous wealthy 
as great numbers of people came to it from far and 
near; and the corrupt priests piled up money and en- 
couraged people in the most, abandoned indecency. 

Together with this idolatry and profligacy flourished 
all manner of superstition: Sorcerers and soothsayers 
sold charms and amulets and lived on the fat of the 
land, while astrologists read fortunes in the stars. 

The handicrafts also flourished, especially the art of 
the goldsmith. Miniature copies of the temple in gold 
and silver were sold in great numbers to the countless 
visitors who were in the city to see this temple. 

Of course, there were all sorts of amusements. There 
were great theaters, with play-acting, dances, athletic 
contests, and fights between beasts and gladiators. Here 
oriental luxury, the pride of life, the lusts of the flesh, 
gluttony, art, science, trade and industry dwelt together 
and thrived; and people drank the cup of pleasure to 
the dregs. 

It was a bold step which the apostle took when he 
began the fight against ungodliness in a place such as 
this, and many would have thought it absolutely hope- 
less. But he had faith in the Lord, and decided to take 
up the work right here, and was prepared to stay here 
longer than in any other place. And this was a direct 
declaration of war on heathenism. Ephesus was one of 
its strongholds which he was determined to capture. 



106 

Naturally, then, the heathen here became his most bitter 
enemies. 

It seems to have been the autumn of the year 55 
when Paul came back to Ephesus after visiting the in- 
land districts of Asia Minor; and so it was something 
like half a year since he had stopped there a day or 
two on his way from Corinth to Antioch and Jerusalem. 
Aquila and Priscilla, who had remained in Ephesus, had 
not made the mission work their business. Still they 
had won an Alexandrian Jew named Apollos for the 
cause of Christ He was an adherent of the disciples 
of John the Baptist, had in Alexandria received a thor- 
ough education, and was noted as a most eloquent 
orator. Apollos had come to Ephesus while Paul was in 
Palestine and Syria, and he had taught in the syna- 
gogue. All seemed to think well of the young orator; 
and Aquila became interested in him, and instructed him 
in the Gospel. The result was that Apollos became a 
Christian. When soon after he went to Corinth he had 
with him letters of recommendation, and was therefore 
well received by the Church in that city. 

When Paul now came to Ephesus he, of course, 
made his home with Aquila and Priscilla, and began 
at once to preach in the synagogue. Nor was it long 
before his preaching bore fruit. The first converts were 
about a dozen of the former disciples of John. For 
three months Paul was allowed to preach in peace; then 
the cordial relation with the Jews was broken ofif. Here 
also the unbelieving Jews were angered because so many 
people came to hear Paul; and they began secretly to 
speak ill of his teaching. Thereupon Paul with his 
disciples left the synagogue ; and the new Christian Con- 
gregation hired a large school-room in the house of 
one Tyranus. There Paul preached for more than two 
years. 

His preaching created a great sensation, so that more 



107 

and more people came to hear him. Many even of 
those who were strangers in the city visited the school- 
room in order to hear the apostle, and through them 
his fame spread over all the western part of Asia Minor. 

The movement all the time gained headway, and a 
number of Congregations were founded in the sur- 
rounding districts. Paul needed severel new assistants. 
We know that Timothy was with him, and likewise 
Erastus of Corinth, and Gaius and Aristarchus of Mace- 
donia, and no doubt others also. And with these he 
took counsel in matters of special importance. 

Truly these were great results of the work of one 
man. His activity had embraced all the country from 
Antioch in Syria westward through Asia Minor, and 
through Macedonia and Greece; and Churches had 
grown up everywhere in his footsteps. The Word of 
God prospered mightily, spring had come to these arid 
regions, and now the vineyard of the Lord was seen in 
bloom on every hand. High honors had been won by 
the great Captain of the Christian Church, who waged 
war against heathendom, and victories were reported 
from all battle-fronts. 

Paul also performed a number of miracles, and 
these, of course, added to his fame. Prone to super- 
stition as these people were, they tried to possess them- 
selves of some article belonging to the apostle, thinking 
by them to cure disease; and sorcerers, who saw what 
Paul could do, tried to steal the secret from him. Es- 
pecially was this true of seven vagabond Jewish exor- 
cists, all sons of the high priest Sceva. They had no- 
ticed that when Paul performed a miracle he always 
mentioned the name Jesus. They assumed therefore 
that this name had some secret power, and they took 
to using it; but their attempt to drive out evil spirits 
by this name brought only punishment and shame on 
them. 



108 

The conduct of Paul caused people to discard their 
old faith in sorcery. They now saw that it was a 
swindle ; and they lost faith in the sorcerers and their 
charms and formulas. Books dealing with these curious 
superstitions were one day publicly burned; "and they 
counted the price of them, and found it fifty thousand 
pieces of silver." 

So mightily grew the Word of God, and the future 
seemed full of promise. But then came trouble, and it 
w r ent from bad tor worse. 

The Judaists in Jerusalem saw with envy and anger 
how the Gentiles in great numbers joined the Pauline 
Churches. The Jews now were but a little handful com- 
pared with the Gentile Christians, and had no sort of 
authority over these. Paul had usurped all power; the 
thing must be stopped. 

Of course the Judaists could not hope to do anything 
in Ephesus, where Paul himself was present. They 
knew from old experience that they would fail. So they 
looked for another place in which to work mischief, 
and they found it among the volatile and easily moved 
Galatians. m 

Among them they began, then, a persistent attempt 
to undermine Paul and his work, and to draw the 
people away from him. They cared nothing about the 
resolutions adopted by the conference at Jerusalem, to 
the effect that Paul was to have a free hand in his 
mission field, and that his people were not to be com- 
pelled to observe the precepts of the Jewish Law. For 
these resolutions had tied the hands of the Judaists ; and 
they knew very well that the victory of Paul's Gospel 
would mean the utter ruin of the hopes and plans of 
the Judaists. 

They began, then, their work of mischief, and put 
on an air of authority in order to impress the credulous 
Galatians. They told them that, the promises had been 



109 

made to Abraham and his children; and if the Galatians 
wanted to share the blessings they must become Jews by 
adoption through the rite of Circumcision, and keep 
the ordinances which God had given to Israel ; for there 
could be only one way of salvation. — But in order to 
win the Galatians the Jews must undermine the author- 
ity of Paul, and they tried every means to that end. 
They made diligent use of every sort of falsehood and 
vituperation. And these were good weapons, unfortu- 
nately. The Galatians began to doubt their own Chris- 
tianity ; and the Judaists had already persuaded them to 
observe the Jewish rules concerning sacred seasons and 
the like. 

How long the Judaists carried on this work among 
the Galatian Churches before Paul heard of it, we do 
not know. When he did hear of it he was filled with 
pain and grief ; and it was in hopes of stopping this 
dangerous movement that he wrote his strong letter to 
the Galatians ; a letter which gives us a wonderfully 
vivid picture of Paul's own inner life and of his 
preaching. 

First he assures his beloved Churches that the 
charges made by the Judaists against his personal char- 
acter were false ; he was as truly as any of the others 
an apostle of the Lord. Then he shows them the deep 
difference between his teaching and that of the Judaists ; 
and he refutes their doctrines in detail by the words of 
Scripture. His thoughts follow the straight course, and 
he sets forth in a way not to be misunderstood the great 
fundamental truths ; so that the readers must see that 
there is only one Gospel, namely, the one which they 
had heard from Paul. And in every line of his letter 
we see that the motive pow r er behind it is his fervent 
love of the Savior, together with warm charity for the 
erring brethren. It is this which makes the letters of 
Paul so fascinating. We feel the beat of his great 



110 

heart in every sentence ; and we understand the strong" 
purpose in all his work to draw as many as possible 
to the Savior, in whom he has his being; and the power 
of his words over the minds of men. 

It was not only among the Galatians that the enemy 
made mischief; they were looking for other places in 
which to do the same thing. Corinth especially seemed 
a promising place to them. There the Congregation 
was in many ways working under great difficulties, and 
it would not take much to cause the building to topple 
over. 

Just before Paul came to Ephesus the youthful and 
enthusiastic Apollos had gone to Corinth, and the Cor- 
inthian Christians asked him to preach to them. It was 
soon noticed that he did not follow Paul's method of 
preaching. His doctrine did not conflict with the Gos- 
pel according to Paul; but the young Alexandrian knew 
how to present the Gospel in a form more acceptable to 
the cultured Greeks. They understood the arts of 
oratory too well to take kindly to Paul's blunt and direct 
manner of preaching the plain truth. Apollos seems 
to have had all that cunning of speech for which Alex- 
andria was famous, and to have given his preaching a 
certain philosophical color. Probably he presented the 
Gospel as a divine wisdom, which was a mystery not to 
be understood by any but the initiated; and thus he, 
unintentionally no doubt, promoted an unhealthy spirit 
of arrogance. He in no way intended to injure Paul's 
work, or to draw the hearts away from him ; and there 
never was any quarrel between Apollos and Paul. But 
this did not prevent many from becoming partisans of 
Apollos, holding him to be better worth hearing; while 
others found that the preaching of Paul was better 
after all. 

Here was a chance for the Judaists to fish in troubled 
waters, and they did not long neglect it. In Corinth 



Ill 

they did not begin with the demand that the Gentile 
Christians should be circumcised. Such a demand would 
have done them no good. The circumstances rather 
invited an attack on the character of the apostle, and 
they circulated all sorts of bad rumors about him. If 
they could destroy the confidence in Paul, the rest of 
their work would be easy. To ingratiate themselves 
with the people they pretended to be adherents of the 
apostle Peter. Him they lifted to the skies, while they 
slandered Paul. Thus there came to be a Peter-party; 
making three parties, that of Paul, that of Apollos and 
that of Peter. 

To these seems to have been added a fourth party 
calling itself that of Christ. They would have neither 
Paul nor Apollos nor Peter as their leader; for these 
were but men. No, they wanted no leader but Christ. 
This was a party of people who prided themselves on 
being more pious and spiritual than the other Christians. 

As yet the Church had not been disrupted, but such 
contentions must in the end lead to a division. Such 
personal man-worship is fraught with many dangers to 
the Congregation. 

But this was not all. Unfortunately it was brought 
out that the Congregation was deeply infected witk 
moral corruption. The Greeks were a frivolous people, 
prone especially to sexual delinquency. Here was the 
sad spectacle a Christian Church some of whose mem- 
bers fell a prey to the lusts of the flesh. One member 
was even guilty of the crime of incest. At the love- 
feasts of the Congregation it had happened that people 
were drunk ; and even the diverse spiritual gifts had 
caused unseemly wrangling. 

Thus the Church at Corinth was in a sorry plight. 
These sad reports were brought to the apostle by those 
of the household of Chloe, who came from Corinth to 
Ephesus. Paul received also a letter from the Church 



112 

at Corinth concerning certain practical matters, as to 
which there was a difference of opinion: Should a 
Christian marry? Should a Christian who was married 
to an unbeliever seek a divorce? Had Christians the 
right to eat meat which had been offered to the idols? 
How were the diverse spiritual gifts to be regarded? 
And other such questions. And, besides, they thought 
that Paul had been unduly severe in a letter to them 
(1 Cor. 5:9). They submitted that if they must obey 
his demands they must break with the whole world. 

Much wisdom and the love of Christ were needed 
to restore peace and discipline to this sadly disorganized 
Church. To Paul it was the more difficult, since so 
many had tried to undermine his authority. Besides, 
where party spirit runs high all are usually disposed to 
think themselves wiser than the others. 

These were sad reports received by the apostle; and 
it was to set these misguided people right that he wrote 
his First Epistle to the Corinthians. 

After a stay of nearly two and a half years in 
Ephesus Paul felt that it was time to leave. He wished 
to visit Rome; but before going he wanted to collect 
some money in his Churches for the benefit of the poor 
in Jerusalem. Besides, he also wished to visit Mace- 
donia and Greece, and especially Corinth, to see how 
his people were getting on. 

To prepare for the "drive" for money he sent on 
before him his treasurer Erastus, and Timothy; he him- 
self intending soon to follow them. But just before he 
was to say farewell to his dear Congregation in Ephesus 
there was made a wholly unexpected attack on him, 
which came near costing him his life. 

All who in one way or another lived off the wor- 
ship of Diana in Ephesus had noticed with anger how 
faith in this goddess was gradually dying out, and many 
of them found it hard to live. This was true not onlv 



113 

of the sorcerers and similar confidence men, but also 
of many artisans. Especially did the goldsmiths suffer 
loss, as the demand for their miniatures of the temple 
decreased; and it was Paul's fault, of course. So there 
was much bitterness toward him among these people, 
and the goldsmith Demetrius made himself the leader of 
the malcontents. One day he called a mass-meeting and 
delivered a cunning speech. He reminded the gold- 
smiths that they might soon close their shops, if Paul 
had his way ; and what was still worse, that people were 
losing their reverence for the goddess ; and were she 
dethroned it would mean the speedy ruin of the city. 
Thus cunningly was this Demetrius able to appeal to the 
self-interest of his hearers, and he excited the fanati- 
cism of the mob ; and when he closed his speech they 
howled : "Great is Diana of the Ephesians." The up- 
roar grew worse and worse, and at last the howling 
mob started for the theater. On the way they fell in 
with Paul's co-workers Gaius and Aristarchus and took 
these men with them. Paul must have heard the uproar 
and learned that his two friends were in the hands of 
the mob. — Paul was never a timid man, and so now 
he wanted to go out and talk to the people. He was 
not afraid to risk his life. Some Christians begged 
him not to put himself in the power of the fickle popu- 
lace, but he would not listen to them. However, when 
the city officials, who were friendly to the apostle,, 
begged him to keep away from the theater, he con- 
sented. For he then knew that everything possible 
would be done to save his two friends from mob 
violence. 

The great theater, with room for 50,000 persons, 
was at once packed by a noisy mob, acting like Bedlam 
let loose; and many of them did not know what it was 
all about. They kept up the din for fully two hours. 

The officials let them howl; knowing that when they 



114 

tired of this they would have cooled off so that one 
might speak to them. So, when the noise ceased the 
town clerk took the floor, and commanded silence, and 
made a very adroit speech : It was, he said, well know r n 
to all men that Ephesus was guardian of the great 
goddess Diana and of the image which fell down from 
Jupiter; therefore there was no occasion for this uproar. 
Besides, the two men were peaceable citizens and en- 
tirely harmless. If Demetrius, then, had any just quar- 
rel with any, he could make formal complaint and have 
the case tried according to law. They must bear in 
mind also that rioting was a very dangerous matter; 
if this affair came to the ears of the governor the city 
might be held responsible, and made to pay dearly for 
the amusement. — This speech cooled the ardor of the 
noisy rioters ; they w T ere ashamed and beat a hasty 
retreat. 

The apostle and his companions were thus saved by 
the wise intervention of the authorities. Shortly after 
these events the apostle took leave of the Congregation 
in Ephesus. What route he followed is somewhat un- 
certain. But it seems not improbable that he first made 
a flying trip to Corinth to study conditions at that place. 
What he saw would seem to indicate that his admon- 
itions had done but little good. So with a heavy heart 
he left them again, and crossed over to Asia Minor, and 
visited some of the Churches there, and stopped for a 
time in Troas. From this place he sent a letter to the 
Church in Corinth "out of much affliction and anguish 
of heart and with many tears; not that ye should be 
grieved, but that ye might know the love which I have 
more abundantly unto you" (2 Cor. 2:4). He ad- 
monished and begged them to return to the right paths, 
in order that the Church might not be laid waste. 

The apostle waited anxiously for the return of Titus 
with news from Corinth ; but as Titus seemed to be slow 



115 

in coming, Paul went on to Macedonia, where he visited 
his beloved Congregation in Philippi and also those in 
Thessalonica and Berea. 

While staying in Macedonia he at last received the 
anxiously expected report from Corinth. Timothy, who 
had been all this time in Corinth, presented himself be- 
fore the apostle; and with him Titus, who had but re- 
cently gone to Corinth, possibly with the above-men- 
tioned letter. The reports which these men brought 
cheered the apostle. Conditions in the Church were 
much improved; and this caused the apostle to write the 
letter known to us as Second Corinthians, and tell them 
that now it would be a pleasure to him to visit them 
again. Still, everything was not as it should be; there 
was yet a faction, supported by the Judaists, who were 
traducing Paul in the most shameless way (2 Cor. 10: 
7-13; 11:5, 13-14). He wanted to stop the mouths 
of these slanderers, and thus regain his authority and 
good name in the Congregation. Besides, he wanted to 
encourage the Corinthians to begin again the collection 
of money for the poor in Jerusalem — a w T ork which, 
owing to the confusion in the Church, had been neg- 
lected. 

It is probable that from Macedonia the apostle went 
to Illyria and there did some mission work (Romans 
15:19), and then returned to Macedonia; after which 
he went to Corinth, which city he now visited for the 
third* time. This time he made his home with Gaius 
and made a stay of three months (Romans 16:23). 
This visit in Corinth greatly comforted the apostle. 
The clouds had rolled by, and there was now peace in 
the Church. The offenses against decency had been 
done away with, and there were no warring factions. 
None rejoiced over this more than did the apostle; and 
no doubt he more than once thanked the Lord for the 
happy outcome of the matter. 



116 

In the soul of Paul there now ruled a quiet joy and 
peace. The Lord had done great things through him; 
the Gospel had now been preached from Syria to the 
Adriatic; and there w r ere numerous Congregations, in 
which the Word was preached and the Sacraments ad- 
ministered to the assembled Christians. There had been 
stormy times, and for a long time it had looked dark in 
Galatia and Corinth; but now this was a thing of the 
past; the attacks of the Judaists had been repelled. 

It was during these days of peace and joy that the 
apostle wrote his wonderful letter to the Romans. The 
sun was sinking; but before going down it poured its 
warm rays over the fearless soldier of Christ, and 
breathed into his heart the peace and gladness which 
are a foretaste of the joys of Heaven. He understood, 
however, that this could not. last long. Dark clouds be- 
gan to appear in the east. He did not know exactly 
what they might portend, but they looked threatening. 
— Still it was his hope and prayer that he might, live to 
see Rome and Spain (Romans 15: 19). It is concern- 
ing this that he wishes in advance to inform the Church 
in the capital of the mighty Empire. 

How the Church at Rome came to be founded we do 
not know; but it seems to have been done by persons 
coming from Congregations organized by Paul. 

There are in the letter but few allusions to conditions 
in Rome; for this Epistle is in its grand universality 
lifted high above the plane of mere history. It gives a 
sublime summary of the Gospel, and shows the apostle's 
deep understanding of God's wonderful providence ; and 
how the Gospel is a power of God unto salvation to all 
them that believe, to the Jew first, and to the Gentile. 
All are equally great sinners before God, and are there- 
fore in equal need of God's mercy. And God has had 
mercy upon all; "therefore as by the offense of one, 
judgment came upon all men to condemnation; even so 



117 

i 

by the righteousness of One, the free gift came upon 

all men unto justification of life." In the faith in Christ 

all men have righteousness and peace, the source of a 

holy life and of victory over all enemies. 

After three months in Corinth the stay came to an 
end. The moneys collected for the poor in Jerusalem 
Paul wanted to bring them in person before going on 
to Rome. The parting from the friends in Corinth was 
a sad one, especially for Paul; for he knew that there 
were great troubles ahead of him. The hatred of the 
Judaists had not become less bitter by their being put 
out of the Churches. Now they were seeking Paul's 
life. He knew but too well the enmity of the Jews in 
Palestine, and that he was never safe from assassina- 
tion. The anxieties of the apostle are vividly pictured 
in these words to the Christians in Rome : "Now I be- 
seech you, brethren, for the Lord Jesus Christ's sake, 
and for the love of the Spirit, that, ye strive together 
with me in your prayers to God for me; that I may be 
delivered from them that are disobedient in Judea, and 
that 1 my service which I have for Jerusalem may be ac- 
cepted of the saints ,, (Romans 15:30-31). 

In order to escape his Jewish enemies Paul changed 
his route and went by way of Macedonia. He spent 
Easter in his beloved Philippi, and then took ship over 
to Troas in Asia Minor. There were many who this 
time went with him over to Asia. On Sunday the 
Congregation at Philippi assembled for church services, 
including holy Communion, and the meeting lasted till 
late into the night. 

The following day the apostle went over land to 
Assus, from which port his companions, who had gone 
on ahead, had engaged passage by ship. They sailed 
along the coast of Asia Minor and came to Miletus. He 
had summoned the elders from Ephesus to meet him 
there, as he did not have the time to visit their city. 



118 

On the shore near Miletus Paul met with the breth- 
ren of these parts to bid them the last farewell. It was 
as beautiful and touching a scene as can well be im- 
agined. The apostle preached, and reminded his hearers 
of how he had, in humility and through many troubles, 
served the Lord; and now he was on his way to Jeru- 
salem, being confident that this was God's will. He 
knows that it will be a hard journey. "Bonds and af- 
flictions abide. But none of these things move me, 
neither count I my life dear unto myself, so that I 
might finish my course with joy, and the ministry which 
I have received of the Lord Jesus." Then he begged 
them to care for the flock which the Lord had committed 
to their care, and to guard against errors of doctrine, 
and not to forget their apostle and his admonitions. 
"And now I commend you to God, and to the Word of 
His grace, which is able to build you up, and to give you 
an inheritance among all them which are sanctified." 

When he had said this he kneeled down and prayed 
with them all. But they all wept bitterly, and embraced 
Paul and kissed him; sorrowing most of all because he 
said that they should no more see his face. It was an 
impressive leave-taking. 

Paul and his companions went on board, and the 
friends on shore watched the ship till it was beyond 
their view. The voyagers sailed along the shore to 
Coos, Rhodes and Patara; and there took another ship 
for Tyre, where it was to unload its cargo. 

In Tyre they were obliged to stop a whole week ; and 
is was a great comfort to the apostle that here, also, 
there was a Christian Congregation, which gave him a 
cordial reception. The brethren here strongly advised 
him not to go to Jerusalem. They were near enough 
to be well acquainted with the sentiment in this city. 
But Paul would not yield. So the whole Congregation, 
men, women and children, went, with him out of the 



119 

city, "and we kneeled down on the shore and prayed. 
And when we had taken leave one of another, we took 
ship: and they returned home again" (Acts 21). 

At Ptolemais, also, where the ship touched, they 
found a Christian Church ; and then they came to Caesa- 
rea, the end of the voyage. We do not know whether 
or not the centurion Cornelius was still living. But it 
is on record that Paul lodged with the evangelist Philip, 
who had been one of the seven elders of the Church 
in Jerusalem. In the persecutions following the martyr- 
dom of Stephen, this Philip had fled to Caesarea, where 
he settled as a missionary in the town and surrounding 
districts. Now the persecutor and the persecuted were 
become friends. 

While the apostle had his home with Philip they 
were visited by an old acquaintance, the prophet Agabus 
from Jerusalem. He was in terror when he heard that 
Paul was on his way to Jerusalem; for Agabus had 
but now come from this city and knew exactly how 
matters stood. When Paul still was determined to go 
there, Agabus took Paul's girdle and bound his own 
hands and feet to illustrate his meaning, and said : 
"Thus saith the Holy Ghost: So shall the Jews at Jeru- 
salem bind the man that owneth this girdle, and shall 
deliver him into the hands of the Gentiles. " All who 
heard these words of Agabus were much afraid, and 
begged Paul not to go up to Jerusalem. But he an- 
swered : "What mean ye to weep and to break mine 
heart? For I am ready not to be bound only, but also 
to die at Jerusalem for the name of the Lord Jesus. " 
The prospect of torture and death did not frighten him. 
He knew that one might die cheerfully ; but to go against 
the will of his Lord — that was something which he 
could not do. And if the Lord now wanted him to go 
to Jerusalem his life was in God's hand. The warm 
love of his friends made a deep impression on him; 



120 

while their grief and anxiety pained him more than did 
the thought of a violent death at the hand of an enemy. 
Not many could have resisted the entreaties of the 
friends. "But when he would not be persuaded, we 
ceased, saying: The will of the Lord be done." 

So there was nothing to be done ; so after some days 
the apostle and his traveling companions set. out on their 
journey to the holy city of the Jews. Some of the 
friends from Caesarea went with them to secure them a 
lodging in the home of an acquaintance, an old Christian 
named Mnason of Cyprus. 

At the time of Pentecost, in the year 59, the apostle 
came, then, to Jerusalem, thus ending what is usually 
counted as his third missionary expedition. 



IX* In Prison* 



"If I have committed any thing worthy of death, I refuse 
not to die; but if there be none of these things whereof 
these accuse me, no man may deliver me to them. I appeal 
unto Caesar" (Acts 25: 11). 

These were troublous times in Judaea, and par- 
ticularly in Jerusalem. People were walking as on a 
volcano. A spirit of unrest was smoldering in the heart 
of the masses, and might at. any moment break out in 
the devouring flames of revolution. The country was a 
Roman province, and was heavily oppressed; and the 
Roman officials, particularly the governors, harassed the 
people in every possible way. The ruler of the province 
at this time was Felix, a former slave, who had been 
able to climb the political ladder, a cruel and grasping- 
man, who would stop at nothing to gain his ends. He 
had, as one of the Roman historians puts it, the power 
of a king and the soul of a slave. 



121 

The relation between the oppressed Jews and their 
masters had been far from friendly; but, of course, the 
situation grew worse under this man Felix. There 
had been a number of revolutionary factions, and to 
them was now added a new faction called the Sicarians. 
The name is derived from the word sica, which means 
a small dagger. These people were the Jewish anar- 
chists, whose plan of campaign was to get rid of their 
opponents by the simple expedient of murdering them. 
They were a secret society, and the members carried 
the dagger under their clothes. They were guilty of 
many dastardly murders, and had generally managed to 
escape punishment. Sometimes they went about from 
place to place in bands, plundering, burning and killing. 
People could never feel that their lives were safe. 

On top of all this misery came a number of quarrels 
between the high priests and the lesser clergy, and some- 
times even these led to deeds of violence. 

Religious fanaticism, internal dissensions, a lawless 
revolutionary spirit, and hatred of everything that was 
not Jewish — this was the Jerusalem to which Paul now 
came. 

The reception accorded him was not marked by the 
good-will which he had a right to expect; coming as he 
did with a large sum of money for the poor, sent as a 
free gift from the members of his Gentile-Christian 
Churches. Some few there were who received him cor- 
dially; but he was soon to learn that the sentiment was 
unfriendly among the Jewish Christians as well as 
among those outside of the Congregation. 

There were few who grasped the importance of the 
great work of his life; they did not understand his 
kingly idea: One holy, general, Christian Church. 
Neither did they understand, narrow and bigoted as 
they were, his persistent efforts to unite Jew and Gen- 
tile, and to maintain friendly relations between the Con- 



122 

gregation in Jerusalem and his missionary Churches, his 
nobility of character and his big heart. Besides, here 
was a good field for the Judaists; and they diligently 
cultivated it, in the Congregation and among the out- 
siders. They distorted what he said about the Jews 
and the Law, and they embellished his preaching with 
Judaistic comments; and thus the very success of his 
work had strengthened the opposition to him. A meet- 
ing was arranged, of course, at which Paul was to 
speak; and he related many instances to show how the 
work of God had prospered among the Gentiles. But 
his words fell flat; a majority of his hearers remained 
cold and held aloof from him. Some few there were 
who listened with interest to his reports, but the un- 
comfortable feeling remained nevertheless. 

Naturally, under such circumstances there are cer- 
tain spineless people who lean to both sides and want 
to cover up the trouble. These now came forward with 
a plan which they thought would smooth the rough 
places. They turned to Paul and said: "Thou seest, 
brother, how many thousands of Jews there are which 
believe: and they are zealous of the Law; and they are 
informed of thee, that thou teachest all the Jews which 
are among the Gentiles to forsake Moses, saying that 
they ought not to circumcise their children, neither to 
walk after the customs. What is it, therefore? — Then 
they explained to him how that great numbers would 
come together when it became generally known that he 
was in Jerusalem, and how difficult it would be for him 
to stand against them. So, as a way out of the diffi- 
culty, they had a proposition to make: There were four 
Christian men who had taken a vow to become Naza- 
renes. They were poor; and it was regarded as a good 
deed if some wealthy persons took it upon themselves 
to defray the expense of keeping such a vow. Now it 
was suggested that Paul might do this, and stay with 



123 

the four men for a week in the temple as a penitent, 
and thus show that he also obeyed the Jewish precepts 
and the Law. In other words, Paul was asked, for the 
sake of peace and out of consideration for the "zealous" 
ones, to place his neck under the yoke of the Law. 
These were trying times for the apostle. His soul was 
in torture; and there was no Peter present to save the 
situation. Now, what was Paul to do? Was he to rise 
against these people in defense of Christian liberty, and 
thus challenge the storm to begin? Or would it be 
better to yield and be a Jew among the Jews, in order, 
if possible, to win some of them? Could he with a good 
conscience do this? These questions caused him a 
hard fight with himself ; and the upshot was, that for 
the sake of peace he decided to yield. But the storm 
was not to be thus turned aside. 

The seven days of cleansing prescribed by the Law 
were almost ended, when the storm broke. A number 
of Jews were come from Asia Minor to Jerusalem as 
pilgrims to celebrate the feast of Pentecost ; and they 
knew the apostle, and hated him most cordially; for 
none other had inflicted such wounds on them as he. 
Out in the provinces they could not attack him, but here 
they might do it with better hope of success. One day 
they saw the apostle in the company of an Ephesian 
Christian named Trophimus. And then they began to 
cry out that Paul, the seducer of the people, was guilty 
of sacrilege, as he had entered the temple, taking with 
him one of his heathen friends. This the mob under- 
stood to mean that Paul had taken the Greek into the 
holy place of the Jews — a crime punishable by death. 
The Jews went wild with fury. Their shouts filled all 
the place about the temple, where great numbers of 
people were assembled; and spread over the city, so that 
others came running from every direction to learn what 
was doing. When they were told that the sanctity of 



124 

the temple had been violated, all were mad with fanat- 
icism: — this man must be put to death. 

There was no difficulty in finding the apostle, who 
was undergoing the ceremony of purification in the 
temple. With shrieks and much noise he was dragged 
out of the temple ; and now the Jews could give free 
reign to their hatred. In the temple itself they could 
not well kill him, for then they would have befouled 
the sanctuary with his blood. — When the furious mob 
had dragged him out into the open the gates of the 
temple were shut. 

The mob had begun to beat him to death, when there 
were heard shouts and the loud blare of the war 
trumpet. The mob desisted for a moment; and then 
they saw a body of Roman soldiers, who came marching 
under arms to the scene of the rioting, and demanded 
to know what the trouble was. The Jews knew that 
even less than this might by the Romans be regarded as 
a revolt against lawful authority, and in those days 
there was no long distance to the gallows or the cross. 

So the Jews drew back, and the life of the apostle 
had this time been saved by the Roman troops. In 
explanation of how the Romans came so promptly to 
the rescue, it may be mentioned that at the northwest 
corner of the temple, on a hill commanding the whole 
place, was the strong fortress Antonia. Here there 
was at all times a garrison of soldiers; and this was 
strengthened at the festal seasons, which brought such 
large numbers of Jews to Jerusalem. The guards who 
patrolled the walls kept a sharp eye on the doings 
around the temple, and some soldiers were always held 
in readiness to sally forth at once at the least sign of 
trouble. 

When the soldiers reached Paul he was placed under 
arrest; and the captain ordered him put in chains, and 
asked the people who this man was, and what he had 



125 

done. But some cried one thing, some another; and 
the captain could make nothing of it. 

The captain thought to himself that he had made 
an important capture; for he guessed that his prisoner 
was a certain Egyptian revolutionary leader, who had 
led 4,000 men out into the desert and had then disap- 
peared. So the captain was greatly astonished when 
Paul spoke to him in the Greek tongue. Now he learnt 
that Paul was a Jew from Tarsus, and that he wished 
to speak to the people in his own defense. 

The captain barely managed to bring the prisoner 
unscathed up to the castle; for the multitude pressed in 
on the soldiers, and shouted: Away with him; and they 
seemed determined to put him out of the way for good 
and all. The soldiers had to lift him up on their 
shoulders and carry him. At the stone stairs up to the 
castle the people were stopped, and the captain let Paul 
speak to them. While the soldiers held the people back, 
Paul took his stand on the stairs, and beckoned with his 
hand. This unexpected appearance of the sorely 
wounded man, who stepped forward to address them, 
cowed the vulgar mob. They held their peace, and he 
began to speak to them in the Hebrew language. He told 
them of his life from his childhood ; of the time when 
he sat at. the feet of Gamaliel ; of his zeal for Judaism 
and his persecution of the Christians ; and then how the 
Lord had stopped him on the way to Damascus; and 
how he had become a Christian, and in the temple itself 
had been called of the Lord to preach the Gospel to the 
Gentiles. 

Thus far they heard him without interruption; but 
when he said this about the Gentiles, the multitude 
again began shouting that he should be put to death. 
And then, according to the Jewish custom, when touched 
by great sorrow, they tore off their clothes and sprinkled 
themselves with dust. 



126 

The chief captain did not rightly know just what 
to do, but thought to learn more of the matter by caus- 
ing Paul to be scourged. So he commanded one of his 
underlings to tie Paul to the whipping post and flog 
him. However, when they came to the whipping post 
before the castle, and were about to apply the torture, 
Paul called to the centurion standing by and asked him : 
"Is it lawful for you to scourge a man that is a Roman, 
and uncondemned ?" This declaration by Paul of his 
Roman citizenship gave the centurion something like 
an electric shock. He at once reported to his superior 
officer, asking if they should scourge the prisoner 
though knowing him to be a Roman citizen. The chief 
captain was equally surprised, and asked Paul how he 
could be a Roman; this being a dignity which the cap- 
tain himself had bought for a large sum of money. 
"But I," said Paul, "was born to it." 

The captain then thought best to shift his course; 
and as he understood that the whole turmoil hinged 
on some religious question, he called together the 
sanhedrin, which had jurisdiction in all matters of 
religion. 

The apostle was taken the short distance from the 
castle to the court-room. Now he stood in the place 
where the Savior Himself had stood before His ac- 
cusers, and where later had stood Peter and John, 
Stephen and other champions of the faith. He probably 
knew also some members of the council, since the time 
when they had given him letters of authority to perse- 
cute the Christians. Now these same men were to be 
his judges; and he knew how bitterly they hated him. 
Had he not been under the protection of the Roman 
authorities, his life would not have been worth an hour's 
purchase. But he knew also that, in spite of his rights 
as a Roman, the sanhedrin had sufficient authority, so 
that they might have him thrown into prison; and if 



127 

he were in their power they would make short shift of 
him. This he must guard against. 

Even now Paul knew no fear, and he boldly said 
to his judges : "Men and brethren, I have lived in all 
good conscience before God until this day." 

At this point his speech was cut short, as the high 
priest Ananias, whom Paul did not know, commanded 
one of the servants to smite him on the mouth. Then 
Paul lost his temper and hotly declared: "God shall 
smite thee, thou whited wall; for thou sittest to judge 
me after the Law, and commandest me to be smitten 
contrary to the Law." One of the men standing by 
called the attention of Paul to the impropriety of an- 
swering the high priest in that way ; and Paul admitted 
his fault, explaining that he had not known the high 
priest; else he would not have used such unseemly 
words, for it is written: "Thou shalt not speak evil of 
the ruler of thy people." 

This little episode shows us how wide the difference 
is, after all, between the divine Master and his fore- 
most servant. In this same place the Lord Himself had 
been smitten on the mouth, but He uttered no word of 
resentment or anger. 

It was clear that the apostle could expect no fair 
treatment from these people, and to defend himself 
would be a mere waste of words. Under the circum- 
stances it was fortunate that he knew some of the 
judges, and understood how easy it was to set them 
by the* ears. So he cunningly intimated that he was 
being persecuted for his doctrine, in that he in common 
with the Pharisees believed in the resurrection of the 
dead. With this statement he had fired the mine. 
There at once ensued fierce wrangling between the 
Pharisees and the Sadducees, so that the council was 
broken up in disorder. 

The Roman captain was astonished at. this comedy; 



128 

and when the turmoil became too great he let his men 
take a hand in the matter, in order to protect the 
prisoner and take him back to the castle. 

Paul was heavy of heart, as on the night following 
he tossed on his couch, unable to sleep. But. the Lord 
remembered his faithful servant and revealed Himself 
to him, and strengthened him. The sorely tried man 
saw his Savior, who said to him: "Be of good cheer, 
Paul ; for as thou hast, testified of me in Jerusalem, so 
must thou bear witness also at Rome." These were 
truly words of cheer: His one greatest ambition, to 
testify in Rome of his Lord and Master, was after all to 
be realized. 

Next day the members of the council were in no 
good humor. The pernicious Paul had been in their 
power; and they allowed themselves to be tricked into 
letting him escape. It certainly was exasperating. Nor 
were they the only ones to be angry. Some other 
Jewish fanatics, who had heard of the disastrous out- 
come of the trial before the sanhedrin, had formed a 
conspiracy, and had taken a solemn oath not to taste 
food or drink before they had put the apostle out of 
the way. There were about fifty of these conspirators, 
and they cunningly counseled the sanhedrin to demand 
a further investigation of the charges against Paul on 
the following day; and when Paul then was on his way 
between the castle and the place of trial the conspirators 
would see to it that he was put to death. 

However, in spite of every effort to preserve their 
secret, news of the conspiracy leaked out; and among 
those who heard of it was a son of Paul's' sister. He 
then at once went up to the castle and warned the 
apostle of the new danger threatening him. The apostle 
called one of the centurions and asked him to take the 
young man before the chief captain, for whom he had 
an important piece of news. The young man was 



129 

brought before the commandant, and told him what was 
in the wind; and the commandant did not doubt the 
truth of the story. He sent the young man away with a 
warning to say nothing of the matter, nor of his having 
been at the castle. 

This chief captain was a wise and prudent man; 
and he knew the Jews. So he would not risk keeping 
the prisoner in the castle, but decided to send him away 
that same evening. He called the centurions and gave 
them orders to hold four companies of 100 men each 
in readiness for marching, together with 70 horsemen 
and a beast for the prisoner to ride, and to take Paul to 
Caesarea, to the governor Felix; and he gave them a 
letter to the governor with a full account of the charges 
against the prisoner. 

So with an escort worthy of a king Paul left Jeru- 
salem, which city he was never to see again. None 
who saw the pageant knew what it meant ; and even 
if they had met one of the robber bands the guard of 
soldiers was strong enough to protect the prisoner. In 
the forenoon of the second day the party reached Anti- 
patris ; from which place the main body of soldiers re- 
turned to Jerusalem, while the horsemen went on with 
Paul to Caesarea and delivered him to the governor 
Felix. Thus were fulfilled the words of Agabus, saying 
that Paul was to be bound in Jerusalem and given into 
the hands of the Gentiles. 

It was barely two weeks since the apostle, disre- 
garding all warnings, went from this place to the holy 
city of the Jews ; and now he was brought back as a 
Roman political prisoner, to be kept in Herod's palace, 
or the praetorium. And he surely did not then dream 
that he was to remain there for two long years. 

When the sanhedrin, on the morning after Paul's 
being taken away, sent to the castle asking that he 
be again brought to trial, they learnt that their hated 

5 



130 

adversary had escaped them. They were disappointed 
and angry, but were not disposed to give up the fight. 
They determined to send a delegation to the governor 
in Caesarea and try to secure possession of the prisoner. 
The foremost men of the council, headed by the high 
priest, were members of this delegation; and they took 
with them a Roman lawyer named Tertullus, who was 
to present their case and see to it that the legal for- 
malities were observed. 

A few days after the imprisonment of Paul in 
Caesarea this delegation put in their appearance. They 
had made all possible haste, as they were afraid that 
Felix might set Paul at liberty. — So the governor sat 
as a trial judge, and let the prisoner and his accusers 
appear before him, that he might hear both sides. The 
lawyer of the plaintiffs was allowed to open the case. 
He began by trying to win the favor of Felix by 
means of flattery, and then he took up the charges 
against Paul. The apostle was described as a pestilent 
fellow and a mover of insurrections, and as a ringleader 
of the Nazarene sect; and besides, he had profaned the 
temple. For these reasons the sanhedrin had laid hold 
on him, the matter being one in which they had juris- 
diction; and the case would have followed the regular 
course, had not the chief captain of the castle, by force 
and without authority, meddled with the matter and put 
himself in possession of the prisoner. Now they 
wanted Felix to examine into the matter; and they did 
not doubt that he would declare them to be in the right. 
— Thus argued Tertullus; and the high priest and the 
others corroborated his statements in every particular. 

When they had finished, the governor called on Paul 
to defend himself. The apostle spoke calmly and to 
the point. He began with the statement that Felix, 
having had much erperience as a judge among the Jews, 
would find it easy to follow the case, and to understand 



131 

how utterly without foundation the charges were. It 
was but twelve days since he, Paul, went from Caesarea 
up to Jerusalem to worship ; and he had made no speech 
of any kind in the synagogue or ony other place in the 
city. Nor had he in any way incited any man to revolt 
against the government ; and his accusers had offered no 
evidence whatever in support of that charge. It was 
true that he belonged to the Nazarene sect; but as a 
Nazarene he was not an infidel. On the contrary, he 
believed all that was written in the Law and the Proph- 
ets ; and he also believed in the resurrection of the dead. 
"Herein I also exercise myself to have a conscience 
void of offense toward God and men always." 

The charge that he had incited insurrection was 
plainly preposterous; for it was several years since he 
had visited Jerusalem, and he had now gone to that 
city as the bearer of a large sum of money for distribu- 
tion among the poor. He had been there but a few 
days, and had spent the greater part of this time in the 
temple, engaged in the Levitical rites of purification. 
And while he was thus following the noiseless tenor of 
his way some Jews from Asia Minor had seen him and 
started a riot. These were the people who should have 
been here to make charges against him, but they kept 
out of the way. Now, the men who were present as 
his accusers knew that he had been before the san- 
hedrin; and they should have given an account of the 
proceedings before that court, if any guilt had been 
proven against him. For his own part he knew of 
nothing, unless it be the declaration which he had made : 
"Touching the resurrection of the dead, I am called in 
question before you this day." 

Felix understood the situation very well; and to rid 
himself of the Jews he declared the trial continued 
until the chief captain could come from Jerusalem with 
a more detailed report. He ordered, therefore, the cen- 



132 

turion to keep Paul in charge, but to allow him all 
possible liberty and to let his friends visit him and 
show him every attention. 

Now, of course, it was the duty of Felix either to set 
Paul free, or to find him guilty; in which latter case 
Paul could at a Roman citizen appeal to the emperor. 
But Felix did neither. He held off, hoping that Paul 
or his friends might offer him a substantial bribe ; for 
to Felix money was everything. 

Some days after the Jews had gone home without 
having accomplished their purpose, Paul was again sum- 
moned before Felix. The governor had told his wife 
Drusilla, to whom he was not, however, lawfully mar- 
ried, about the new T prisoner, and she was curious to 
see him. She may have heard of him before. Paul 
knew the history and character of these people, and was 
thus able to touch the tender spot. He had no desire 
to flatter them, but wished to speak to their conscience; 
so he reasoned of righteousness and self-control and the 
judgment to come. And that his words went home 
is evident from that w^hich Felix said: "Go thy way 
for this time; and when I have a convenient season, I 
will call thee unto me." 

Later on Paul was several times summoned to ap- 
pear before Felix, who gave him to understand that 
some money would procure him the liberty which he so 
much desired. But the apostle would listen to no such 
proposition; and so Felix determined at least to win 
the favor of the Jews by keeping Paul as a prisoner. 

IrjL this way several months went by, with nothing to 
indicate that the case against Paul would ever be dis- 
posed of; and in the meantime he was kept in enforced 
idleness, while his whole soul cried out for a chance to 
work. But he was compelled to practise patience. Nat- 
urally, it must have been a great comfort to him that his 
friends and companions were permitted to visit him 



133 

without hindrance ; and there is no doubt that the 
apostle at this time also was sending messengers and 
keeping in touch with his Congregations. 

While Paul was thus kept inside of the prison walls 
there were stirring times in Judaea. The feeling of 
bitterness against the misrule of Felix and against Ro- 
man tyranny grew r all the time stronger, and often went 
beyond control. In Jerusalem sheer anarchy prevailed 
at times, and there had been pitched battles between 
the Roman soldiers and the Jewish rioters on the streets 
of Jerusalem. Even in Caesarea the apostle could from 
the windows of his prison hear the tumult on the streets. 
To revenge himself Felix caused the homes of many 
rich Jews to be robbed ; thus securing some more of that 
gold which he loved so well. 

But in this way Felix brought about his own down- 
fall. For these rich Jews had influential connections at 
the imperial court; and the result was that Felix was 
ousted from the governorship, and ordered to Rome, 
and called strictly to account; and Porcius Festus, a 
good and upright man, was appointed his successor. 
This was in the year 60. 

Shortly after taking over his new office, Festus went 
up to Jerusalem; and the Jewish sanhedrin thought that 
this would be an opportune time for again securing 
possession of the apostle. They would demand of the 
new governor that he send Paul to Jerusalem, that he 
might be brought to trial before them; and then they 
hoped that a new attack on him would prove more suc- 
cessful than the first effort, which had been such an 
ignoble failure. However, Festus seems to have seen 
through their plans ; and he told them that if they had 
any charges to make against Paul they must come to 
Caesarea. 

This they did ; and the apostle was again put on trial, 
but this time before a judge of a different character. 



134 

The Jews reiterated their former charges, but without 
any sort of proof; and the apostle pointed out how ut- 
terly unfounded all the three counts of the complaint 
were. He had done no wrong against the Jewish law, 
nor against the temple, nor against the emperor. 

For political reasons Festus would like to please the 
delegation from the sanhedrin; but he was considerate 
enough to ask the prisoner if he was willing to go to 
Jerusalem and stand trial before the Jewish council. 
But Paul knew the Jews and their council too well for 
this; and when he understood that he might be deliv- 
ered up by Festus to the sanhedrin, which had juris- 
diction in religious matters, he made the declaration 
which put an end to any further proceedings against 
him in Palestine, in that he said: "I am standing before 
Caesar's judgment-seat, where I ought to be judged. 
To the Jews have I done no wrong, as thou also very 
well knowest. If then I am a wrong-doer, and have 
committed anything worthy of death, I refuse not to 
die; but if none of those things is true whereof these 
accuse me, no man can give me up unto them. I appeal 
unto Caesar." 

Thus all the efforts of the Jews came at once to 
naught ; for it was the privilege of a Roman citizen, 
no matter where he might be, to demand a trial before 
the emperor. This, however, required the presence of 
the prisoner in Rome. 

Before being taken to Rome the apostle had a new 
opportunity to testify in his own behalf. King Agrippa 
and his wife Bernice, who was also his sister, came 
to Caesarea on a friendly visit to Festus. These royal 
personages were treated with every possible consider- 
ation by the governor ; for he knew that the king of the 
little country to the east of the Jordan was a special 
favorite of the emperor Nero. 

Festus mentioned his notable prisoner, and king 



135 

Agrippa wished to see him. "Tomorrow thou shalt hear 
him," said the polite Festus. 

So Festus arranged for a specially imposing trial to 
be held on the following day. To make it the more 
splendid in honor of his royal guests he ordered the 
highest military and civil dignitaries to be present, and 
the whole affair was made as impressive as possible. 
When everything was in readiness the king and queen 
appeared in their robes of state and with a numerous 
and splendid following of courtiers. The prisoner was 
brought before them in chains ; and when he saw him- 
self surrounded by all this pageantry, he no doubt re- 
membered what the Lord had said to Ananias : "He is 
a chosen vessel unto me, to bear my name before the 
Gentiles and kings, and the children of Israel." For 
now he stood before the throne of a king. 

When all was ready, Festus opened the proceedings 
with a speech addressed to the king; the speech of a 
practised courtier: The prisoner before them was a 
man whose life the Jews demanded. For his own part 
Festus had found no fault in the man. But since the 
prisoner had appealed to Caesar, he must be sent to 
Rome, and there must be sent with him a report from 
Festus. However, he found it difficult to write such a 
report, since he was not familiar with the Jewish faith ; 
and now that King Agrippa had honored them with his 
presence, Festus would respectfully ask the king to con- 
duct the examination, and then it would be an easy 
matter to make out the report to the emperor. 

The king turned to the apostle and said: "Thou art 
permitted to speak for thyself." 

Paul then boldly stretched forth his manacled hand 
and began to speak. He addressed the king, saying 
that he was glad to defend himself before a man who 
was able to understand him, and he begged the king to 
hear him patiently. Then he outlined his life from his 



136 

youth, and explained how he had been trained in the 
principles of the Pharisees, and held their views. He 
told how he had persecuted the Christians, and how he 
had been converted ; and also how he had been called 
of the Lord to go out with the Good News that the 
hope of Israel was fulfilled in Christ, who suffered and 
died, and rose again. — As he proceeded with his speech 
the apostle became more warm. Festus, the proud Ro- 
man, could not understand that there was any good 
reason for such enthusiasm, and he interrupted Paul: 
"Thou art mad ; thy much learning is turning thee mad." 
But Paul replied: "I am not mad, most excellent Fes- 
tus; but speak forth words of truth and soberness. " 
And he turned from the Roman to the Jew Agrippa, 
and asked him to say that he also believed the promises 
of the Jewish prophets. But Agrippa made the diplo- 
matic reply: "With but little persuasion thou wouldst 
fain make me a Christian" ; to which Paul made the 
fine rejoinder: "I would to God, that whether with 
little or with much, not thou only, but also all that hear 
me this day, might become such as I am, except these 
bonds." 

The king stood up to indicate that the examination 
was at an end; and the apostle was taken back to his 
prison. In the discussion which followed all declared 
the apostle innocent; and Agrippa gave as his opinion 
that the prisoner should have been set free had he not 
appealed his case to the emperor. 



137 



X. The Martyr. 

"I have fought the good fight . . . and the Lord wilt de- 
liver me from every evil work, and will save me unto His 
heavenly Kingdom; to whom be the glory for ever and 
ever. Amen" (2 Tim. 4:7, 18). 

The apostle had appealed to Caesar and must there- 
fore be sent to Rome. It was now near the setting in 
of winter; but as a number of prisoners were still to be 
sent to Rome, it was decided to send Paul also. He 
had all the time been treated with every courtesy by 
the Roman officials ; and thus they now also gave him 
permission to take Luke and Aristarchus with him, in 
order that these men might serve and comfort him. 
The centurion to whom the prisoners were given in 
charge knew, of course, from the report sent by him, 
that Paul had been found not guilty and was not in any 
sense a criminal. Therefore the centurion treated Paul 
with kindness and allowed him all the liberty which the 
circumstances would permit. 

It was in the autumn of the year 61 that Paul with 
the other prisoners went on board a little vessel in the 
coastwise trade. They had not sailed far before they 
discovered that this was an unfortunate season for a 
voyage. The weather was contrary; and they were 
compelled to beat against the wind, and they made but 
little headway. At last, however, they succeeded in 
reaching the port of Myra in Lycia, on the south coast 
of Asia Minor. Here they were transferred to another 
ship, as the little coast trader could not put out to sea 
in these dangerous waters so late in the season. The 
centurion was so fortunate as to find here a large 
freighter carrying corn from Egypt to Italy. These 
freighters were of good size and sturdy build, and well 
able to weather a storm. 



138 

The voyage was then continued. Had the wind been 
favorable the voyage might have been made in a week; 
but luck was against them. So the master of the ship de- 
termined to set his course out into the open sea south 
of the island of Crete, where there would be some pro- 
tection against the storms from the northwest. But the 
wind remained contrary, and progress was very slow, 
and the voyage became all the time more dangerous; the 
time of the winter hurricanes was at hand. When 
the ship reached a place called Fair Havens, Paul urged 
the men in command to put up there for the winter; 
for he knew how dangerous these waters were at this 
season of the year. He had three times been ship- 
wrecked off the coasts of Asia Minor and Greece; and 
on one occasion he had drifted about on a piece of 
wreckage for a whole day before being picked up. So 
he knew something of suffering at sea. But none would 
now listen to his wise counsel. Fair Havens was not a 
safe place in which to winter; it was too exposed. They 
wanted if possible to reach Phoenix, a haven of Crete, 
where they could hope to winter more safely. 

To begin with, all went well. There was a fair wind, 
but it soon veered from the south to the northwest and 
became a hurricane, and the ship was tossed about like 
a mere plaything of the waves. The sailors tried to 
hold it up against the wind, but it refused to obey the 
rudder. They were compelled to let it drift, and the 
storm carried them close up under the little island 
Clauda. They had a lifeboat in tow ; and here they 
managed with incredible labor to lift it on board and 
save it from being smashed. The storm raged with 
unabated fury, and the ship, with its large cargo, 
labored heavily; and the seams began to open, so that 
the sai]ors were afraid that it would spring a leak and 
go to the bottom. To strengthen the ship they took 
what cordage they had and passed a strong rope under 



,139 

the keel and around the hull as tightly as they could, 
and made it fast. But the storm increased; and soon 
it was impossible to carry any sail, and the ship drifted 
helpless before the tempest. The next day also the 
storm raged as before, and it was necessary to lighten 
the ship by throwing the cargo overboard. And the 
third day being equally tempestuous, they cast over- 
board all the tackling not absolutely necessary. The 
storm raged day after day, and everybody gave up 
hope. There were on board 276 persons; of whom the 
most part were prisoners, and these, not being sailors, 
suffered terribly. All were too sick to eat; and at last 
even the sailors lost hope. 

Then one night Paul had a vision. The angel of 
God appeared to him and said: "Fear not, Paul; thou 
must be brought before Caesar; and, lo, God hath 
given thee all them that sail with thee." Paul did not 
doubt that this was a message from God, and in the 
morning he tried to put new courage into his fellow 
voyagers. And they now believed him, having ex- 
perienced that on the former occasion he had spoken 
the truth. 

The storm had lasted thirteen days, and on the four- 
teenth night they were still drifting helpless before it 
on the waters of the Adriatic. Then at midnight the 
sailors thought that they must be near land. So they 
cast the lead and found twenty fathoms of water; and 
a little later they sounded again and found fifteen 
fathoms. They knew then that they were drifting fast 
toward some shore; and to be thrown against the rocks 
this dark night would be certain death. So they let 
fall the four anchors, hoping to hold the ship till morn- 
ing. In the early daw T n the crew lowered the lifeboat, 
thinking to save themselves. They thought it abso- 
lutely impossible in this stormy sea to save the prison- 
ers. Paul saw what they were about to do; and he 



140 

told the centurion that they would surely die if they 
took to the boat. They no longer doubted the apostle ; 
and one of the soldiers cut the rope, and the boat 
drifted away. 

In the morning Paul called together all the people 
on board and told them that their sufferings would soon 
be over. The storm having lasted for full two weeks, 
all were in a bad way from illness, and want of sleep, 
and fear of death ; but now they must eat, that they 
might have strength for the work before them ; for all 
lives were to be saved. To give them courage Paul took 
a piece of bread, thanked God, and began to eat it in 
the sight of all. Then the others also took heart and 
strengthened themselves with food. 

It was now broad daylight; and they saw land near 
by, but did not know where they were. They had be- 
fore them a bay which looked fairly promising; and 
they decided that it would be a good place for beaching 
the ship. That it might be lifted as high as possible up 
on the beach they lightened it by throwing out what re- 
mained of the cargo and the provisions. They took up 
the anchors and hoisted the mainsail, and made through 
the breakers for the shore; and before long the ship 
was run aground. The prow rested on a sandbank, 
while the stern was out on the water; and soon the ship 
parted in the middle. All the men were on the fore- 
part ; and the soldiers wanted to kill the prisoners as the 
surest way of preventing their escape. But the cen- 
turion, who wished to save the life of Paul, forbade 
this, and ordered all that could swim to jump first into 
the sea and get to land. The others saved themselves 
on pieces of wreckage, and not a life was lost. 

It was then learnt that they were stranded on the 
island of Melita, or Malta. The islanders came in 
great numbers to the scene of the wreck; and though 
they were barbarians they show r ed the strangers every 



141 

kindness, and kindled a fire and made them as com- 
fortable as their exhausted condition and the rain and 
cold would allow. Here the shipwrecked voyagers re- 
mained for three months, from November of the year 
61 till the following February; and the apostle, of 
course, employed his time in preaching the Gospel. He 
also performed some miracles, which created a great 
sensation and caused the natives to regard him as a 
messenger from God. 

Of course, as soon as the weather allowed, the 
prisoners must be rounded up again and taken to Rome. 
They took passage in an Alexandrian ship called the 
"Castor and Pollux/' which had wintered in Malta ; 
and after a few r days of good sailing they were landed 
at Puteoli in Italy. 

So now the apostle was in the country which he had 
so long wished to be able to visit. He was not a free 
man, however, but a prisoner of the Roman govern- 
ment. In Puteoli there was already a Christian Church; 
and the brethren were made happy by learning that 
Paul was among them. The centurion gave the apostle 
leave to go wherever he liked; and Paul therefore 
lodged with members of the Congregation, and re- 
mained a week to strengthen their faith and gladden 
their hearts. In Puteoli he received his first impression 
of the mighty city of Rome. For Puteoli, washed by 
the fresh waters of the beautiful bay of Naples, was 
the favorite summer resort of Rome's fashionable 
world, the Newport of Rome, as it were. Here the Ro- 
man leaders of fashion displayed all the luxury which 
fabulous wealth can buy, and vied with one another in 
lavish entertainments. On the shore were many beauti- 
ful villas, occupied during the summer by the emperor 
and the Roman aristocracy. In the harbor were many 
ships, from all parts of the Mediterranean, and even 
from distant Brittany ; and here the great Roman fleet 



142 

of warships lay at anchor. It is the most charming 
place in Italy; and even today it is admired and cele- 
brated in song by the poets of all lands. Who has not 
heard of the beauty of Capri and Naples? 

After a week in Puteoli, Paul and his companions 
took leave of the brethren ; for he with the other 
prisoners must be taken to Rome. They followed the 
famous Appian Way northward. When they were but 
two days' journey from Rome, and stopped over night 
in a certain notorious inn called Appii Forum, Paul was 
given a happy surprise. The Congregation in Rome 
had heard that he was on the way, and several of the 
brethren came this far to meet him. And the next 
evening others came and met him at a place called The 
Three Taverns; and of course it was a happy meeting 
for both him and them. Thus the prisoner entered the 
Eternal City with a large retinue; a conqueror in chains, 
followed by a number of lowly people who were with- 
out honor among their fellows. But the future was 
theirs, and the victory; for they had the faith which 
could vanquish all things, even mighty, proud and god- 
less Rome. 

Never before had Paul seen anything like the ex- 
travagant luxury of Rome. Here he was at the very 
center of the ancient world. To this place led all the 
threads holding together the vast empire, which seemed 
to exist only to support this proud city on the Seven 
Hills. Streams of gold flowed into the city from every 
side; and this wealth was again dissipated in a perfect 
carnival of reckless extravagance, the like of which the 
world has not seen. Eating and drinking and amuse- 
ments were in Rome the real business of life; and in 
these things no other place on earth had so much to 
oflfer. Foremost among all these votaries of pleasure 
was the unspeakable ruffian, the emperor Nero. None 
could vie with him in vanity, luxury, foul indecency, 



143 

and cruelty, though the others followed as closely at 
his heels as they could. Faith in the old gods was a 
thing of the past. To be sure, there were many temples 
and statues; but they were only relics of a faith which 
had been. It had been replaced by sorcery, astrology 
and the like; and there were certain secret societies in 
which some of the gods of the East were worshiped. 
The old, strict Roman ideas of morality had long been 
relegated to the rear. A man of moral life was an 
object of curiosity and suspicion; that is to say, if he 
were important enough to be noticed at all. And every 
house was familiar with the poisoned cup and the 
dagger of the assassin. 

At the prefecture in Rome the centurion delivered 
his prisoners to the captain of the guard, a good and 
honest man named Burrus. When this man had read 
the report and heard the centurion's account, he gave 
Paul permission to go where he liked, only he must 
have one of the soldiers with him. The Christian 
brethren then provided a decent, lodging for the apostle 
in a house near by. 

Rome had a greater number of Jews than any other 
place in the Empire outside of Palestine. It is said that 
there were at this time no less than 50,000 Jews in the 
city. Some years before this they had been expelled by 
the emperor Claudius, but had now been allowed to 
come back. But they were hated and despised by all 
men. Their penuriousness, their filthy habits, and their 
jealous adherence to everything Jewish had made them 
objects of disgust to all. So they were not permitted 
to live in any place they might select, but were kept 
segregated in their own quarter of the city. 

Paul was always zealous first of all for the salvation 
of his own unhappy people. After three days in Rome 
he summoned to him some of the most influential Jews, 
and explained to them how it happened that he was a 



144 

prisoner; and he told them that he wished to speak to 
the Jews about the Hope of Israel. They consented to 
hear him, and fixed a day on which the Jews were to 
come together in his house. 

On the day appointed many came, and the apostle 
explained to them the Law and the prophets. He spoke 
from morning till night, and made a deep impression 
on many. But still more of them were offended, and 
turned from him; so that the apostle here also exper- 
ienced the truth of the words of Isaiah the prophet. 
And he took leave of the Jews with these same words : 
"Hearing ye shall hear, and shall not understand ; and 
seeing ye shall see, and not perceive. For the heart of 
this people is waxed gross, and their ears are dull of 
hearing, and their eyes have they closed; lest they 
should see with their eyes, and hear with their ears, 
and understand with their heart, and should be ton- 
verted, and I should heal them. Be it known therefore 
unto you, that the salvation of God is sent unto the 
Gentiles, and that they will hear it." 

And so there was an end of this brief friendship. 

As already mentioned, the Christians in Rome had 
a Congregation of their own several years before Paul 
visited them. He was in Corinth when he wrote his 
Epistle to them. The little minority of Jewish Chris- 
tians rather resented the break between Paul and the 
Jews, and treated him with some coolness; but he was 
kindly disposed toward them and did not turn them away. 
For at any rate, they preached the Gospel of Christ. 
But it seems that certain Judaists, also, had found their 
way to Rome; and at the thought of them the apostle 
grows bitter and says, as in the letter to the Philip- 
pians: "Beware of dogs, and of evil workers. For 
some preach Christ even of envy and strife, not cin- 
cerely; supposing to add affliction to my bonds." 

But he had the more joy in the Gentile Christians, 



145 

who did everything possible to serve the imprisoned 
apostle of the Lord. They knew that, he was sufferings 
this indignity for Christ's sake. — In the meantime 
Aquila and Priscilla also had come to Rome from 
Ephesus; and it must have been a joyful event, when 
they and the apostle now met again and talked about 
their experiences in Ephesus and in Corinth, where 
this worthy man and his good wife had been won for 
the Gospel by the preaching of the apostle. 

In the camp of the Pretorian guard, also, the apostle 
became a familiar figure. The soldier constantly guard- 
ing him was shifted, of course, from day to day; so he 
came to know many of these so-called Pretorian guards.. 
When the apostle and these men were walking together, 
or resting, during these many weeks and months, the 
apostle talked to them of the one thing needful; and 
they came to know him and love him, and many of 
them became Christians. Even servants and slaves 
from the imperial palace visited him and received in- 
struction. In this way the Congregation rapidly grew 
in numbers. Everywhere in the city people began to 
feel that a new religion was gaining foothold, and that 
it was able to accomplish what no other religion could. 
The people who came under its influence seemed to be 
transformed. They ceased to lie and swear and steal 
and follow the lusts of the flesh, and became charitable 
and truthful, clean and honest. 

The apostle was, of course, badly handicapped by 
being a prisoner. How much more could he not have 
done, had he been allowed the full liberty which was 
his by right! No doubt he had many a dark hour. 
While he was thus waiting to have his case finally dis- 
posed of, there happened something which made his 
heart swell with joy. The beloved brethren of his 
Church in Philippi had heard that the apostle was in 
Rome, and that he had suffered much since last they 



146 

saw him; so now they wanted to give him a joyful 
surprise. They therefore collected some money, and 
sent one of the members of the Church, a certain Epaph- 
roditus, to Rome with this money, and asked him to 
remain for a time with the apostle and comfort him, 
and to bring him a greeting from all the brethren in 
Philippi. We can understand how happy Paul must 
have been when Epaphroditus came and surprised him 
with this present and this message. — How long Epaph- 
roditus remained in Rome does not appear from the 
record. But when he had been there for a time he was 
taken very sick and was near death. As he began to 
regain strength he, naturally, wished to go to his home ; 
to which Paul, of course, assented. Paul then gave him 
a letter to the Congregation in Philippi, and it is one 
of the most beautiful and tender letters ever written. 
The apostle opens his whole rich and warm heart to 
his beloved brethren, his "joy and crown," as he calls 
them. He tells them his troubles and hopes, and at 
the same time he gives them wise counsel. In spite of 
his many afflictions he is happy; for he sees how the 
Gospel is winning victory after victory. His heart re- 
joices when he thinks of his Lord and Savior, who so 
deeply hunbled Himself, and was so highly exalted; 
and full of joy he looks forward to the glorious time 
when every knee shall be bowed, those in heaven, and 
on earth, and under the earth, and every tongue shall 
confess that Jesus is the Christ, to the glory of God 
the Father. Therefore he, the apostle, has all that he 
needs in life and death. "For to me to live is Christ, 
and to die is gain." He does not deny that he desires to 
die and be with Christ ; for this were far better, he 
says. But since it is needful for the others, he is will- 
ing to live. — The apostle had learnt to say with devout 
humility: Thy will be done. 

For two long years Paul was a prisoner. And he 



147 

had other troubles. Dark clouds appeared in the east, 
and the storm broke, and threatened utterly to destroy 
the Churches in Asia Minor. The Lord did not let his 
faithful servant, live to see this calamity. But before 
Paul went to his tomb he did see the first signs of the 
coming storm; and it could not escape his keen intel- 
lect that his Churches would soon be face to face with a 
great danger. This new and most serious danger which 
the Church has met was what is known as Gnosticism. 
The first and second centuries of our Christian era 
were the golden age of religious syncretism, something 
like our own times. People had discarded their faith 
in the old gods, and were trying to get at the truth 
through a philosophical treatment of the several re- 
ligious forms. Many efforts had been made along that 
line. In Alexandria there was a school trying to work 
out some sort of mixture of the Jewish faith and the 
Greek philosophy. Asia Minor was a good field for 
this kind of endeavor. Here were many different races, 
each with its own system of religion ; and there had 
been many keen minds engaged in all sorts of phil- 
osophical cults. Then came the Christian religion as 
preached by Paul, sweeping everything before it. 
Thousands became converts to Christianity. The 
preaching of Paul appealed especially to the Gentiles; 
for he told them of a God who loved all, and who had 
salvation for all without distinction of persons. Judaism 
had made spasmodic attempts to force this new religion 
into the Jewish forms. The Judaists had made their 
bitter assaults on the Pauline Churches; but in the 
Gentile-Christian Congregations these assaults had been 
repulsed for good and all by Paul's powerful preaching. 
It was not easy for the Judaists to gain any foothold 
in Congregations founded by Paul; the Greeks could 
hardly be persuaded to become Jews through circum- 
cision and the pledge to observe the precepts of the 



148 

Jewish Law. The one great danger which threatened 
the very existence of the Christian Church, was the at- 
tempt to form a mixture of Christian faith and Greek 
philosophy. Judaism would have choked the Christian 
Church by forcing it. into narrow Jewish forms ; Gnos- 
ticism would have thinned it out by mixing it with 
vague speculations. Either would have destroyed it. 

This last-named cult, which tow r ard the end of Paul's 
life began to lift its head, assumed many different char- 
acters. In Ephesus and the other places in the western 
part of Asia Minor it pretended to be an effort toward 
a more practical form of religion, while in Colossae and 
other parts of the interior it was more of a philosophic 
theory. The Greeks were in general prone to cultivate 
hazy speculations, and so there was great danger that 
they might underestimate and weaken the highest and 
best in the new Christian faith; and that they might 
confuse it with their former religious thoughts and 
forms, and allow their imaginations to run riot, thus 
building up some wonderful theories of life, and giving 
a free rein to their lusts. 

While Paul was in prison he heard of the trouble 
brewing in his eastern Churches, and decided to send 
them a warning. It was as yet a somewhat vague dan- 
ger, but must be promptly met. The apostle therefore 
sent out a circular letter, which he addressed to the 
Church in Ephesus, and also a letter to the Colossians. 

In Ephesus and environs the people seem to have 
found it easy to believe anything which came to them 
clothed with an air of secrecy. Heathen occultism 
flourished among them ; and all sorts of mysteries which 
were mere nonsense, but had put on some kind of philo- 
sophic garb, were regarded as wonderful wisdom, and 
as showing deep thought. And this wisdom was the 
more attractive, because its votaries strongly empha- 
sized the freedom of the spirit as against, the flesh. 



149 

Their souls dwelt high in the ethereal realms ; and so 
the flesh was of no importance, and might be left to do 
as it liked. 

As against this sham wisdom, which as yet was in 
its tender infancy, the apostle points out that he also 
knew of a secret wisdom, which from the beginning of 
the world had been hid in God. And God had now 
through him revealed this wisdom to the Ephesians, that 
they might understand this divine mystery, which is 
Christ. And the apostle had taught them the wisdom 
of God, His eternal plan of salvation, fulfilled in Christ 
Jesus our Lord. To know this wisdom, and to be in- 
itiated into this mystery, is life's greatest happiness; 
and to this they were chosen of God, who had given 
them His Word of truth and His Spirit, that the eyes 
of their understanding might, be opened, "that ye may 
know what is the hope of His calling, and what the 
riches of the glory of His inheritance in the saints/' 
They must, look on life by the light of these Christian 
truths. And they must lead it in accord with God's 
Word, which will enable them to live a holy life, and 
confirm them in the truth ; that they may attain the 
stature of men, and no more be children to be carried 
about with every wind of doctrine, by the sleight of 
men and cunning craftiness. — Thus the apostle admon- 
ished his Congregations and urged them to lead a 
healthy Christian life. 

At about the same time with the letter to the Ephe- 
sians the apostle sent, his letter to the Colossians. Epa- 
phras had come from Colossae and reported on con- 
ditions at that place. Gnosticism had there taken a 
somewhat different shape. The Phrygians were prone 
to become enthusiasts. Here the philosophers drew a 
sharp distinction between spirit and matter; and the 
one great thing was to bring oneself into relation 
with the higher powers, with the god who was lifted 



150 

high above all material things. In order to rise to this 
height they presented a theory which they had bor- 
rowed from the Christian doctrine about Christ and the 
angels; and they gave this a sort of philosophical color 
by an admixture of Platonic idealism. Christ was the 
chief of angels; and all the angels held an intermediary 
position between God and man. The important, thing, 
then, was in some way to lay hold on the sex beings. 
But as matter was in some sort a hindrance, and the 
spirit was chained to the body, this was to be despised 
and even subjected to torture (Col. 2:18,23). They 
had been able to give these doctrines an attractive ap- 
pearance ; so that many people were seduced, and did 
not understand how dangerous these doctrines were 
(Col. 2:4). And many credulous Christians regarded 
the cruelty which these people practised against their 
own bodies, as evidence of great piety. 

Paul points out, also in the letter to the Colossians, 
the hollowness of this pretended mystery of Gnosticism, 
and this super-spirituality; and shows the Colossians 
how necessary it is that they be filled with a knowledge 
of God's will in all spiritual wisdom and understanding; 
for only thus can they walk worthily and be pleasing to 
God. He also describes to them how highly Christ is 
exalted over all things else, and how He has reconciled 
all things with God by the blood of the cross. The 
riches of the glory of this mystery, which is "Christ in 
you, the Hope of glory/' this it is which Paul has 
preached, and this they must hold fast always; then 
they will be strong to resist every temptation. 

With these two letters, to the Ephesians and to the 
Colossians, there was sent another brief letter, the 
Epistle of Paul to Philemon. This letter was occasioned 
by the circumstance that a slave named Onesimus had 
run away from his master, Philemon, one of the Colos- 
sian Christians. The slave had been guilty of some in- 



151 

discretion; he dreaded punishment, and had therefore 
run away, and made his way to Rome. There he had 
fallen in with Paul and had been converted, and he be- 
came very dear to the apostle. Now Tychicus was to 
go to Colossae; and Paul thought it best that Onesimus 
go with him. So he gave Onesimus a letter to his mas- 
ter, asking this man to receive his slave with kindness. 
This remarkable little letter, which has excited the deep 
admiration even of infidels, shows us the apostle's char- 
acter from a new angle. He, who fought so valiantly 
against heresy and all manner of wickedness, was at the 
same time possessed of the finest tact, and even showed 
a delicate sense of humor (Verses 18 and 19). It is a 
most kind heart which speaks through this letter to 
Philemon. 

5fC 3fC 3fC 

We have now followed the great Apostle of the 
Gentiles from the days of his youth to the time when he 
was a prisoner in Rome, and was waiting to have a 
final decision in the case against him. We have reached 
the beginning of the year 64. Here ends the story as 
told in the Acts ; and all that we know of Paul's later 
history is what we may piece together from stray al- 
lusions in the letters to Timothy and Titus. Now, here 
in these letters are certain difficulties, to clear away 
which, in detail, is not within the scope of our purpose. 

One of these letters, which, in common with most 
other commentators, we regard as having been written 
after the burning of Rome, we are able to outline 
briefly the last years of the apostle's life. In the spring 
of the year 64 he was at last brought to trial; and 
owing to the favorable report which he had brought 
with him, and to the good character given him by the 
Roman prefect of police, he was ordered discharged. — 
He was now getting on in years — he must have been in 
the sixties. His health had never been robust, and he 



152 

had suffered much hardship; so he well knew that now 
his day was drawing to a close. However, he had not 
as yet visited Spain — which had been one of his am- 
bitions. And he much desired to visit once more some 
of his Congregations, before the Lord should call him 
to his long rest. We learn that he did visit Crete, 
where he left Titus behind (Titus 1:5), and also the 
Church in Philippi (1 Tim. 1:3) and those in Greece 
(2 Tim. 4: 20), and remained through the winter at Ni- 
copolis in Epirus. From this place he wrote his first 
letter to Timothy and the letter to Titus. Paul had 
sent Timothy to the assistance of the Ephesians in their 
difficulties ; and now he wrote to him to encourage and 
advise him in the fight against the Gnostics. These 
pseudo-philosophers — literally, the name Gnostic means 
one who knows — pretended by a mixture of Greek 
idealism and Eastern mysticism to answer the ques- 
tions : Whence is evil, and why ? Whence is man, and 
how? — To Titus the apostle wrote in order to give him 
practical counsel with respect to the tour of inspection 
which Titus w^as making through the Congregations for 
the purpose of establishing good order. When spring 
came Paul again started out on his travels. He visited 
Troas and Ephesus, which places he had not expected 
to see again; and from there he went to Miletus, where 
his companion Trophinus was taken sick and left be- 
hind; and then Paul came to Corinth. From this city 
he took ship to Spain; from which country he returned 
to Rome, probably in the year 66. 

During the absence of the apostle the Church in 
Rome had seen much trouble. Shortly after his dis- 
charge from prison the city had a disastrous fire. This 
was on July 19, 64. The fire started in some hovels 
near the Circus, and a strong wind caused it to spread 
rapidly, until many blocks of buildings were enveloped 
in fierce flames. 



153 

The people were stricken with wild fear. They fled 
in all directions. The fire raged fiercely on every hand ; 
and people claimed to have seen persons throwing fire- 
brands into the houses, and many of these persons were 
known as belonging to the household brigade of the 
emperor Nero. The fire lasted several days, and con- 
sumed the cottages of the poor, the palaces of the rich, 
temples and public buildings. Property of enormous 
value and many priceless works of art were destroyed. 
Not till the seventh day was the fire under control, and 
then hardly a fourth of the great city remained intact. 
The rest was smoking ruins, from which fires still flared 
up fiercely from time to time. Many hundred thousand 
people were homeless. 

The governor hastily erected a large number of great 
barracks ; but these could not shelter all the homeless 
people. Popular feeling was extremely bitter. All 
knew that the fire had been purposely started and fed; 
and the people were beside themselves with anger when 
it was reported that the emperor himself had stood on 
the tower of Maecenas, in his garb of a dramatic actor 
and with his zither in his hand, enjoying the grand and 
terrible spectacle, meanwhile declaiming the poem on 
the burning of Troy. People knew that Nero did not 
regard Rome as being beautiful enough ; and that he 
wanted the old city swept away, in order that a new and 
more splendid capital, such as he had it in mind, might 
be built on the ruins. 

The suspicions of the people came to his ears ; and 
this unspeakable monster, who, like a contemptible cow- 
ard, was always trembling for his own life, conceived a 
most abominable means of averting suspicion from him- 
self and turning the public fury in a new direction. It 
was announced as most probable that the Christians had 
started the fire; and then the crazed populace turned on 
the innocent Christian Congregation, and its members 



154 

were murdered by the score. Many suffered martyrdom 
after the most horrible torture ; for Nero revelled in 
seeing their sufferings and death. Many were crucified 
in Nero's gardens ; others were sewn into the skins of 
beasts and torn in pieces by bloodhounds. Still others 
were covered with warm pitch, bound to stakes on either 
side of the driveways in the emperor's parks ; and when 
night fell they were set on fire; and the emperor drove 
his golden chariot and feasted on the sight of these 
living torches that writhed with pain till death merci- 
fully made an end of their unendurable agony. 

A cry of fear and horror went up from the whole 
Christian Church; for the news of Nero's awful crime 
spread rapidly over the whole Empire. The Christians 
found themselves suddenly placed in the spotlight; and 
they had a premonition as to what awaited them. What 
had been done in Rome might be repeated anywhere. 
But the Christians also saw with joy the steadfastness 
of the martyrs. The Pauline Church had received its 
baptism of blood. 

We do not know where the apostle was when he 
received the news. But we can imagine what he must 
have felt when he heard about the persecutions. No 
doubt he wished that he might have died in the place 
of the brethren; that the hatred of the heathen might 
have vented itself on him. 

When the apostle, after two years, returned to Rome, 
he found great changes. A large number of splendid 
new buildings had been built, or were being built, and 
everywhere was feverish activity. Of the Congregation 
he found but a small remnant. But among those who 
had been spared was his beloved physician Luke : pos- 
sibly, also, the apostle Peter. 

Paul felt that the end of life could not now be far 
away. The hatred against the Christians was still burn- 
ing fitfully, and from time to time one or the other of 



155 

those who confessed Christ paid the penalty with his 
life. At this time Paul wrote his last letter, 2 Timothy. 
He felt the nearness of death, and wished that his be- 
loved son might have been with him in his last hour. 
Since this could not be, he wished to send Timothy some 
last words of cheer. Through the w r hole letter runs an 
under-current of gentle melancholy. "That which we 
here read/' says Calvin, "of the Kingdom of Christ, 
the hope of eternal life, the Christian fight, the loyal 
confession of the faith, the wise and sure Christian doc- 
trine; is not written with ink, but with the apostle's 
blood." — "Be not thou ashamed of the testimony of our 
Lord, nor of me, His prisoner; but be thou partaker of 
the afflictions of the Gospel according to the power of 
God. Thou therefore, my son, be strong in the grace 
that is in Christ Jesus. Endure thou hardship as a good 
soldier of Jesus Christ. All that will live godly in 
Christ Jesus shall suffer persecution. For I am now 
ready to be offered, and the time of my departure is at 
hand." 

Soon after this it came about as Paul expected. One 
day a troop of Roman soldiers took him out on the road 
to Ostia. His last hour was come. Being a Roman 
citizen, he could not be crucified, but must be put to 
death by the sw r ord. Here his head was severed from 
his body. This probably was in the year 67. 



Such was the life and such the death of the great 
Apostle of the Gentiles. Now the Christians in Rome 
could see that he had meant what he said when he wrote 
to them (Romans 8:35-39): "Who shall separate us 
from the love of Christ? Tribulation, or distress, or 
persecution, or famine, or nakedness, or fire, or sword? 
As it is written : 'For Thy sake we are killed all the day 
long; we are accounted as sheep for the slaughter/ 



156 

Nay, in all these things we are more than conquerors 
through Him that, loved us. For I am persuaded, that 
neither death, nor life, nor angels, nor principalities, nor 
powers, nor things present, nor things to come, nor 
height, nor depth, nor any other creature shall be able 
to separate us from the love of God, which is in Christ 
Jesus our Lord." 

Paul had risked his life in the war, and had met. a 
soldier's death. His strenuous career had been one of 
strife and stress, but also of many victories. The light 
of the Gospel had been lit from the far East to the 
farthest West. Many Churches had been founded, and 
multitudes of Christian believers assembled for worship ; 
and their courage in times of persecution showed that 
they stood firm on the rock of truth. Thus Paul's great 
plan had been gloriously fulfilled, and this was the joy 
and pride of his life. But he was not alive to see the ful- 
fillment, of his other cherished dream : one united Chris- 
tian Church, embracing all who held the common faith. 

The Jews had difficulty in following the apostle of 
Christian liberty; so many looked upon his work with 
suspicion, while others openly opposed him. 

We have followed this mighty struggle in the earli- 
est Christian Church, and have seen how the Judaists 
were tireless in their efforts to choke the growth of that 
which the great Apostle of the Gentiles had planted. 
We have found them at their work of destruction in 
Antioch and Jerusalem, among the Churches of Galatia, 
in Corinth, Ephesus and Rome — that is, over Paul's 
whole mission field. Think of his position: He trav- 
eled from one country to another, from city to city, full 
of zeal for his great work, overcoming all obstacles, dis- 
regarding every danger (see 2 Cor. 11 : 23 and following 
verses), with these enemies all the time at his heels; it 
is easy enough to understand his harsh judgment: of 
them. 



157 

The situation in Jerusalem during these fights of 
Paul against Judaism is not quite clear. But it seems 
fair to assume that there were in the Mother Church 
two factions, one supporting the Judaists against Paul, 
and the other embracing the remaining apostles and 
their closest adherents. That these took no part in the 
work of the Judaists is evidenced by the fact that Paul 
always speaks of them in terms of the highest esteem. 
Had they in any manner supported the Judaists, Paul 
would not have spared them. For he was afraid of no 
man, as w T e see by the way in which he called Peter to 
account at Antioch. On the other hand, Paul never 
mentions having received any pronounced assistance 
from the other apostles. Probably they respected the 
agreement reached by the conference of apostles at 
Jerusalem ; they did not interfere with Paul's missionary 
work, but limited their own efforts to w T ork among the 
Jews. The leading spirit among these Jewish Christians 
was James, the Lord's brother. As Jews by birth, 
educated in the Jewish traditions, they no doubt held it 
their duty to follow closely the precepts of the Law. 
They kept themselves to the temple, observed their festal 
seasons, and the like ; and felt themselves under obli- 
gation to do this until the Lord should absolve them 
from this duty. But. they did not regard these observ- 
ances as something by which they merited the grace of 
God; as clearly appears from what they said at the 
Jerusalem conference. At the same time they did not 
feel that they had the right to accept for themselves 
the greater liberty of the Gentile Christians; and there- 
fore they took offense when Peter at Antioch yielded 
to Paul in some of these matters. 

Thus the Christians were still divided into two fac- 
tions; and this division must have been particularly try- 
ing to Paul. A united Church had all the time been his 
ideal. None other had so strongly emphasized the 



158 

thought that all barriers should be broken down, and 
all Christians be united into one body. But the Judaistic 
interpretation of the Law stood in the way; as also the 
misunderstandings and prejudices harbored by even the 
best among the Jews. We see here, as in so many 
other things, how difficult it is to break loose from old 
customs and opinions, which are bred in the bone; and 
that, even if they to one looking on from a distance 
seem to be of no account, or rest on misconception and 
on wrong premises. Paul fought and labored, and tried 
by his visits to Jerusalem to unite the two factions; but 
he did not succeed. At least he did not live to see fruit 
of his labor along these lines. 

The historical developments made the Jewish Chris- 
tians to see more and more clearly the deep distinction 
between Judaism and Christianity. The Jews were but 
awaiting the opportune moment to crush the hated 
Christians. Scarcely a year after the taking of Paul as 
a prisoner to Rome, circumstances shaped themselves in 
such a way that the Jews were able to make open war 
on the Christian Church in Jerusalem; and the leader 
of this Church, James, fell a victim of their hatred. 
There was, however, soon put a stop to any further 
persecution; and the Jews were for the time being com- 
pelled to desist. 

But the condition of the Church in Jerusalem became 
all the time more intolerable. Among the masses there 
was a deep-rooted hatred of the Roman tyranny. The 
fair-minded Porcius Festus was succeeded as governor 
by the corrupt Albinus (62-64), with whom justice was 
for sale, with no regard for law or honesty. For money 
he would shut his eyes to any sort of crime; and even 
much worse than Albinus was his successor Gessius 
Florus (64-66). His misrule knew no bounds. He 
plundered the cities and other communities ; and brig- 
ands needed but to divide the booty with him in order to 



159 

be entirely safe. — But the Jewish cup of misery was at 
last full, and then a wild insurrection broke loose ; and 
this brought about the ruin of the people and country. 

While these desperate conditions obtained among the 
Jews, there was a strong growth of national conscious- 
ness. The Jewish aspirations and the expectation of a 
Messiah laid hold on the masses ; and these were stirred 
to their depths with fanaticism. It will be readily 
understood that much of this fanaticism must be vented 
against, the Christians ; for the Christian's hope and faith 
in Jesus as the Messiah was the worst enemy of the 
political zealots. And though these were kept from 
making open war on the Christians, they had every op- 
portunity to show their hatred and contempt in their 
daily dealings with them ; so that the sober and peace- 
able Christians at last were no longer able to live in 
Jerusalem. They left the city and went to Pella before 
the revolution had fully broken out. — Thus the last 
bond which tied them to Judaism was loosened; and 
when Jerusalem and the temple were merely a pile of 
ruins, and the Jewish people were driven out of their 
own country, the old time had passed away. The bar- 
rier between the Jews and the other peoples were now 
torn down; and the Mother Church in Jerusalem could, 
of course, no longer hold a leading position among the 
Christian Churches. 

Circumstances thus forced the Jewish Christians to 
change their old views. They found themselves hated 
and persecuted by their own compatriots, and so they 
came to know their true friends; and the former zeal 
for the Law and for nationalism in contra-distinction to 
Christian liberty as practiced in the Pauline Churches, 
was done away with. Now history itself showed that 
the time was gone by when religion was a national- 
theocratic affair connected with the temple and the ob- 
servance of the Law ; and that hence Paul was in the 



160 

right, and that they must now save their faith as a 
thing apart from these complications. 

Paul did not live to see the union consummated be- 
tween the Jewish and the Gentile Christians. It is pos- 
sible, however, that he heard of conditions in Palestine 
just before the beginning of the revolution; and that, he 
had a glimpse of the dawn which had been the goal of 
his stormy life. 

As the leader of the great war on heathenism and 
Judaism, Paul was of the right timber. The Lord of 
the Church finds the right man and places him at his 
appointed post. Paul was richly endowed by nature; 
he had a splendid intellectual equipment. And the edu- 
cation which he had received in his youth stood him in 
good stead. Through many years he dragged with him a 
body racked with painful disease. He earnestly prayed 
God to deliver him from this suffering; but he came to 
learn that it was a cross which God had laid upon him 
to keep him humble, in order that he might the better 
understand the power of God, and see that God's grace 
is all-sufficient. He had a lively and at the same time 
deep temperament; and when he had a work to do, 
which to him seemed worth while, he threw his whole 
soul into it. He had dedicated his life to the service of 
God, and he performed the service with all his might. 
The same energy which he had displayed before his 
conversion in the persecution of the Christian faith, he 
afterward turned against everything that would corrupt 
his Congregations. His education as a rabbi was of 
great value to him in his fight with Jews and Juda- 
ism. He knew their way of thinking and their argu- 
ments; and he knew the art of turning their own 
weapons against them. The letter to the Galatians is 
especially rich in examples of his skill ; his words are 
sledge-hammer blows, all his talents are employed to 
the full, and his learning and profound thought appear 



161 

in every line of the letter. He is planted firmly on the 
rock of truth ; for he has received his Gospel not. from 
any man, but direct from God. And he is not ashamed 
of this Gospel; for it is the wisdom of God, no matter 
how much it may offend, nor how men may laugh at it. 
The burden of such a life of stress as Paul's it would 
not be possible to bear without "a firm faith in God. 
Only through such faith may one receive the iron 
strength which can not be crushed by any suffering, nor 
turned aside by any obstacle. But faith in God means 
the surrender of all that is our own. So when we re- 
view the army of the Lord, who is stronger than Paul, 
and who more humble? He, who fashions the strong 
words of faith, has this wonderful and deep feeling of 
his own unworthiness and weakness. None other is so 
little in himself as this mightiest soldier of Christendom; 
in himself he is the least of all, the greatest, of sinners ; 
all that he has is undeserved mercy. But the grace of 
God is sufficient; "when I am weak, then I am strong.'' 
And none other has so well described the riches of the 
free grace of God. It sets his soul on fire with a 
fervent love, such as no man may feel who does not 
realize his own sinfulness and God's infinite mercy. But 
this apostle, whose will is so unyielding, can for that 
very reason be a Jew to the Jews, and a Greek to the 
Greeks. The only feeling which is allowed to rule him 
is love. None other has been so well able as he to ad- 
monish the erring brethren, and excuse them, and guide 
them, and discipline them with all charity. Never has 
any other drawn so good a picture of a soldier of the 
cross. He knew what it meant : "Watch thou in all 
things, endure afflictions, do the work of an evangelist, 
make full proof of thy ministry. For I am now ready to 
be offered, and the time of my departure is at hand. I 
have fought a good fight, I have finished my course, I 
have kept the faith. Henceforth there is laid up for 



162 

me a crown of righteousness, which the Lord, the right- 
eous Judge, shall give me at that day; and not to me 
only, but unto all them also that love His appearing." 

This is a hymn of victory in the midst of death. 
Through the centuries these brave words have given 
courage to hosts of soldiers in the army of the Lord. 

The labors of Paul had brought out, or rather, clar- 
ified, a new religious and ethical theory of life; a sys- 
tem which can unite all mankind, and which embraces 
all in the love founded in Christian faith and hope. This 
new principle was stronger than anything else in the 
world ; and thus it must be victorious. The Jewish view 
of life, with its narrow idea of forcibly molding all in 
the same form; and the philosophy of the Stoics, which 
in its self-sufficiency and heartlessness coldly turned its 
back on the joy and the grief of others; — these could 
not bring comfort to suffering humanity. Something 
else was wanted, and only Christianity had the needed 
strength. The Christian faith makes man independent of 
the things of this world; the Christian has everything* 
in God, with whom he is united; he is a child of God, 
and therefore heir to the glory of God. The Spirit, 
who works through the Word in his heart, is the pledge 
of this. Then what matters it if the Christian in this 
world must suffer affliction and be reviled? See the 
wonderful picture drawn in the 8th chapter of Romans. 

This faith in God and love of Him does not make a 
man callous to his surroundings. On the contrary, there 
is no stronger bond than Christian love, which goes out 
to all men; its highest wish is to win as many as pos- 
sible for Christ. This is illustrated by the whole life of 
Paul. The love of Christ is the only and perfect rule. 
And they who are actuated by this love need no dead 
letter to threaten them; for they willingly do the holy 
will of God. The child spirit is the spirit of obedience 
to the commands of the father. 



163 

The passion and death of Christ is for all men; 
none is to be shut out. God is not the God of the Jews 
only, nor did Christ die for the Jews only; His atone- 
ment is for all. God is the Father of all; He looks 
upon all with the same love, and wants to be "all in 
all." And in Christ is the bond which unites all: Jew 
and Greek, slaves and freemen, men and women. 

The apostle Paul looms up high among the host of 
God's witnesses. Better than any of his contemporaries 
he understood the real essence and spirit of Jesus. So 
he became the leader who was to guide the Church out 
of the formalism of the Old Covenant, and teach it to 
live in the spirit of the New Covenant; and who was 
to show that the Christian religion is the religion of all 
humanity. In the message sent out by him to the old 
world, which was tired unto death, was the power to 
give new life and strength; a living fountain out of 
which all ages and generations to the end of time might 
draw comfort and courage. In the Christian Church 
he helped to organize an institution which is to stand 
when thrones totter, and when all other institutions have 
grown gray with eld, and have fallen into decay. 

Therefore all humanity and all ages owe a debt of 
gratitude to Paul. His name shall never be forgotten; 
his voice resounds through the centuries, teaching the 
children of men to grasp the ineffable grace of God in 
Christ Jesus our Lord. 

When Paul lifts his eyes to God he says: " Justified 
by faith we have peace with God through our Lord 
Jesus Christ. Abba, Father." 

And when he looks out over the great, swarming 
world of human beings, he cries to them: "Greatest of 
all is love." 



II 

PAUL'S LETTERS 

A Testimony Concerning the Manner in which 

the Gospel was Preached in the earliest 

Gentile-Christian Churches 



Table of Contents 

PAGE 

The Letter to the Romans 169 

The Two Letters to the Church at Corinth 215 

The 1st Letter to the Corinthians 216 

The 2d Letter to the Corinthians 241 

The Letter to the Galatian 256 

The Letter to the Ephesiam 295 

The Letter to the Philippians 311 

The Letter to the Colossia:: 320 

The 1st Letter to the Thessalonians 337 

The 2d Letter to the Thessalonians 344 

The 1st Letter to Timothy 350 

The 2d Letter to Timothy 360 

The Letter to Titus 367 

The Letter to Philemon 372 



The Chronological Order of the Letters 

The Letters to the Thessalonians, written in the year 53-54 

The Letter to the Galatians, written in the year 56 

The Letters to the Corinthians, written in the year 57 

The Letter to the Romans, written in the year 58 

The Letters to the Ephesians, the Colossians and Philemon, 

written in the year 62 or 63 

The Letter to the Philippians, written in the year 63 or 64 

The Letters to Timothy, written in the years 66 and 67 

The Letter to Titus, written in the year 66 



The Letter to the Church in Rome, 

The name Rome includes everything which had a 
place in the ancient world. The city was the center of 
the vast Roman world empire, which stretched from the 
Atlantic in the west to India in the east, and from the 
Xorth Sea to the Sahara Desert in the south. The 
population of the empire was about 100 millions. From 
the palace of the emperor his commands went out to 
the most distant, points of the empire. He ruled with 
an iron rod over these millions, the many conquered and 
enslaved nations. And woe to the vanquished if they 
did not remain loyal. 

The city itself was filled with all the proud splendor 
which untold wealth together with love of luxury and 
show can produce. It. is difficult for us even to imagine 
the insane extravagance of splendor which was peculiar 
to imperial Rome. 

Rome was built on seven hills ; and on all sides were 
parks and elegant villas. In the city were innumerable 
marble palaces, triumphal arches, statues, fountains, 
works of art of all kinds, amusement resorts, and the 
like. 

In the center of the city was the famous Forum, 
where all public business was transacted. On the one 
side was the emperor's palace, and on the other side 
stood the world-famed temple of Jupiter, the god wor- 
shiped throughout the empire as the father of the gods. 
The place was also flanked by a number of other temples 
and splendid buildings; so that it was, in all probability, 
the most resplendently beautiful spot on earth. This 



170 

was the terminus of the "Avenue of Triumph," on 
which marched the victorius Roman armies when they 
came home from the wars, bringing with them vast 
treasure and great numbers of slaves. 

The population of the city, counting only such as 
were Roman citizens, was about 800,000. Counting 
slaves and strangers, the number of persons in the city 
would probably reach 2 millions. 

The Romans were extremely fond of amusements. 
The four largest theaters had a total seating capacity of 
60,000. In the great Colosseum no less than 50,000 
persons could at one time see the bloody dramas there 
enacted. Here the captives of war fought with one 
another, or with wild beasts, for the amusement of the 
populace. The chariot races in the immense Circus 
Maximus might have as many as 155,000 spectators. 
And there were numerous lesser amusement resorts 
scattered over the city. 

Rome was doubtless the most immoral city in the 
world. Every possible form of vice flourished. The 
rich rejoiced in every imaginable refinement of sensu- 
ality, and the poor wallowed in the mire. 

Here one might see heathenism in its most enticing 
form, and its most revolting rottenness. On this city 
the eyes of all the world were focussed. 

The Christian Church in Rome. 

There is uncertainty as to how this Church came to 
be founded. But this much is certain, that it was not, 
as the Roman Catholic Church claims, founded by the 
apostle Peter. Nor is there any better foundation for 
the claim that Peter was for 25 years the bishop of 
Rome. Peter remained all his life an apostle, and was 
never the bishop of a Church. It may be, however, that 
like the apostle Paul he died the death of a martyr in 
Rome. It is said that his body is buried in the Church 



171 

called after him, "San Pietro in Vaticano," while the 
grave of Paul is supposed to be in the Church "San 
Paoli fuori le mura. ,, 

It is estimated that at the time here dealt with there 
were in Rome about 50,000 Jews, and they had a syna- 
gogue. — All roads led to Rome, and the news of the 
great empire did not take long to reach the city. Thus 
the Jews in Rome must very soon have heard of Jesus 
and the new religious movement in Palestine. In Acts 
2 : 10 we see that there were Romans present in Jeru- 
salem at the time of the first Pentecost. And it is pos- 
sible that one or more of them were among the converts. 

The persecutions which the Jews began in Jerusalem 
drove many out of the city, and the easiest place for 
them to reach was Rome. Strangers were all the time 
coming to Rome, and among them many Jews. Thus 
the fame of Jesus came to the capital. First to the 
synagogue; for here was the meeting-place of all the 
Jews and proselytes. And when some men began talk- 
ing to these Jews about Christ there was trouble in the 
camp. The heathen historian Suetonius says that the 
emperor Claudius "drove the Jews out of Rome, be- 
cause they all the time were in a state of revolt, incited 
thereto by one Chrestos. ,, This took place while Paul 
was in Macedonia on his second missionary journey. 

It is probable that events shaped themselves in Rome 
in about the same manner as that with which we are 
familiar from the history of Paul's work in other places. 
The Gospel was first preached to the Jews; and when 
they rejected it and refused to have anything further 
to do with the Christians, these found it necessary to 
organize a Church of their own. 

At any rate there was in Rome such a Congregation 
of Jewish and* Gentile converts. The Gentiles were in 
the majority; and many of them had been converted by 
the work of Paul. Many men and women from dif- 



172 

ferent Pauline Churches had either taken up their homes 
in Rome, or visited the city, before Paul's arrival. This 
is indicated by the names of those to whom, at the close 
of his letter, he sends special greetings. These people 
had placed the stamp of Paul on the Church in Rome. 
Among them were Aquila and Priscilla. They had come 
from Rome to Corinth, where they were converted 
through Paul; and then they returned to Rome (Romans 
16:3). Epaenetus had come to Rome from Ephesus 
(16:5). Here we find also Simon of Cyrene — the 
man who had carried the cross of Christ — and his wife 
and their son Rufus. Paul had become acquainted with 
them in Jerusalem. There were also many others. 

That a majority of the Church members were Gen- 
tiles appears from several statements in the letter (1:5; 
15:16; 11:13, 17-22). But it is just as certain that 
there were a number of Jewish converts. This plainly 
appears in Chap. 2, where in the 17th verse Paul ad- 
dresses them in particular: "Thou art called a Jew." 
The same thing is presupposed in Chap. 3 ; otherwise 
the question in verse 29 would be meaningless. See 
also 7:1-6; and the whole argument in Chapters 9-11 
must have the Jews in mind. 

The preaching in the Church was according to the 
Pauline Gospel. Thus we see that he praises the Con- 
gregation (1:8; 15: 14) and approves of their form of 
doctrine (6: 17). There is nothing in the letter to sug- 
gest that the Judaists had accomplished anything in 
this Church. The Gentiles w r ould seem to have been so 
strong in numbers that the Jewish Christians rather felt 
themselves pushed into the background. For Paul finds 
it necessary to remind the Romans that the Jews after 
all had certain advantages, even if they as a people had 
rejected the grace of God in Christ. But at the same 
time he impresses with great force on all that no man 
is justified before God through the Law, but only 



173 

through faith, which accepts the salvation in Christ. 
Before God there is no difference between Jew and 
Gentile. 

Why and When Did Paul Write This Letter? 

Paul had for a long time hoped to be able to visit 
Rome (Acts 19:21; Romans 1:13; 15:23). But his 
work as a missionary in Asia Minor and Greece had 
kept him too busy. Now this work was, in a way, fin- 
ished. The Churches in Asia were clustered about 
Ephesus, and those in Macedonia and Greece about 
Corinth, as their administrative centers. So it seemed 
to Paul that he might bring his work in the eastern 
part of the empire to a close. The West was calling 
him ; he was at one of the turning points in his career. 
And the natural headquarters of his work after this 
must be the magnificent capital of the empire (Romans 
15:19, 23, 28). 

He wished, before coming in person, to establish 
some sort of relations with the Church in Rome. Though 
he had never been there, this Church was no stranger 
to him. And he understood very well that the Church 
in Rome was destined to hold a commanding position 
in all Christendom. Rome was the center of the world. 
Therefore it was especially important to formulate the 
Christian doctrine in plain words and present it to this 
Church, and maintain peace and unity among the faith- 
ful in Rome. 

Still, Paul could not go to them at once ; he was 
collecting money for the poor in Jerusalem among the 
brethren in Macedonia and Achaia, and he himself 
wanted to carry this money to Jerusalem. While en- 
gaged in this labor of love he spent much time in 
Corinth ; and here he, in the year 59, wrote his Epistle 
to the Romans. (See I, page 116.) The letter was 
probably sent by the hand of the deaconess Phebe from 



174 

the port of Cenchrea, near Corinth (16: 1), as she was 
to go to Rome, and could take the letter with her. Paul 
at the same time bespoke for her the good-will of the 
Christians in Rome. 

THE PlyAN OF THE LETTER. 
Introduction and greeting. 1 : 1-17. 

I. The righteous by faith shall live. 1 : 18-8 : 39. 

1. All men, both Jews and Gentiles, are under the wrath of 
God. 1 : 18-3 : 20. 

a. The Gentiles are under the wrath of God. 1 : 18-32. 

b. Over the Jews also rests the wrath of God. 2:1-3:8. 

c. All are, therefore, sinners. 3 : 9-20. 

2. God has in Christ brought about the righteousness which lost 
man so sorely needs. 3:21-31. 

3. The proof of this doctrine of Paul's concerning righteousness. 
4-5. 

a. Proof from the history of x\braham. 4. 

b. Proof furnished by Christian experience. 5:1-11. 

c. Proof from a comparison, or contrast, between Adam and 
Christ. 5:12-21. 

4. The new life. 6-8. 

a. Believers are by the grace in Christ made free from the 
power of sin. 6 : 1-7 : 6. 

b. As long as man is under the power of the Law he also is 
under the power of sin. 7 : 7-25. 

c. The new life in Christ is a life in the spirit of Christ. 8. 

II. For the Jews first, and then for the Greeks. 9-11 

1. The Jews have misunderstood God's promises. 9:1-29. 

2. The condemnation of the Jews is their own fault. 9 : 30- 
10:20. 

3. God's plans for this subborn people. 11. 

III. The new life in its relations to the affairs of our daily life. 
12:1-15:13. 

Closing remarks. 15 : 14-16 : 27. 



175 

Introduction and Greeting (1:1-17). 

Paul Is the Messenger of Jesus Christ to the Gentiles. 

1 : 1-17. It was the usual custom in those times to 
begin a letter by mentioning who the writer was, and to 
whom it was to be sent; and then followed greetings. 
As Paul was personally unacquainted with most of the 
members of the Church in Rome, the introduction to 
this letter is somewhat more extended than is generally 
the case. 

The apostle begins by explaining by what right he 
sends this letter. The Lord Jesus has made him His 
messenger to bring to the Gentile world the glad news 
that God had now sent the salvation promised through 
the prophets and revealed in the Sacred Writings of 
Israel. God has given this salvation to the world 
through His Son, who after His human nature is a scion 
of the royal house of David. In the spirit of holiness 
Jesus fulfilled His mission as the Savior; and God 
placed His stamp of approval on Him and His work by 
raising Him from the dead and making Him the Lord 
of the Church. Paul is the servant of this Savior, and 
brings the news of Him to the Gentiles. Therefore he 
comes with this Gospel to the Congregation in Rome. 
For they, also, are God's dear children, called of God 
to belong to the communion of the saints. So the 
apostle greets them with the wish that they may have 
grace and peace from God our Father, and from our 
Lord Jesus Christ. 

The apostle has in these few words found a terse 
expression for his view of his apostolic calling, and for 
the Gospel which he preaches. God has appointed 
Christianity to be the world religion. The Gospel is for 
all men. Salvation- is by grace. — These are the great 
ideas which he wishes to present to the Church. 



176 

How He Longed to Bring the Gospel to Rome. 

1 : 8-17. Paul had all the time longed to visit Rome; 
always there had been something to prevent it. Now, 
however, he hopes soon to come; for he is a debtor to 
all men, and the purpose of his life is to pay this debt 
by preaching the Gospel. This he wants to do in Rome 
also. He is not ashamed to preach the Gospel in any 
place; for the Gospel alone is the power of God unto 
salvation to all that believe ; to the Jews first, and also 
to the Greek. None is excluded, and none has any ad- 
vantage; Jew and Gentile here stand on the same foot- 
ing. All need this message of salvation; for in it God 
has revealed the righteousness which saves us ; that we 
may stand, and not fall, when we come to judgment. 
This righteousness, which no man can bring about, 
God has Himself brought, to light, and gives it as a free 
gift to all who in childlike confidence receive the joyful 
tidings ("of faith") ; and by this same gift men are 
kept in the faith ("to faith"). Salvation can be had 
only through faith. He who believes the Word of salva- 
tion, and holds it fast, he is thereby in the right relation 
to God, and has life in Jesus Christ; as it is written: 

I. THE JUST SHALL LIVE BY FAITH. 

Here the apostle has reached the leading thought of 
the letter, the greatest of all questions, the deepest thing* 
in all religion : How r may we reach the point where we 
have God with us, and not against us? Israel sought 
to answer this by arranging their life and worship to 
conform with the precepts of the Law ; and the Gentiles, 
by sacrifices, learned speculations, and the like. But 
none found the answer; for they w r ent about it in the 
wrong way. Therefore all were without this righteous- 
ness. The answer can come from God only; and it is 
this which the apostle brings. 



177 

He shows first: How the whole human family, Jews- 
and Gentiles, are under the -wrath of God. All are 
sinners (1: 18—3:20). 

And then: That God in Christ has provided the 
righteousness which lost humanity so sorely needs^ 
(1:21-31). 

1. THE WHOLE HUMAN FAMILY, JEWS AND GEN- 
TILES. ARE UNDER THE WRATH OF 
GOD (1:18—3:20). 

a. The Gentiles Are Under the Wrath oe God 

(1:18-32). 

The misery into which the Gentile world is sunk is 
the punishment of God's wrath upon them, for that they 
by their wickedness and unrighteousness prevent the 
truth from gaining power over their mind. They could 
have knowledge of God; for God has with all necessary 
clearness revealed Himself in His creation. The created 
world speaks, in a way not to be misunderstood, of 
God's eternal power and divine glory. But men have 
shut their eyes to it; they neither honored nor thanked 
Him. Therefore the hand of God has been heavy upon 
them. In spite of the wisdom of which they boasted., 
they have been struck blind, and they have given them- 
selves up to a foolish worship of idols. 

This spiritual poverty has moral degeneracy as its 
companion ; idolatry and immorality go hand in hand.. 
This is the universal rule. God has in His anger suf- 
fered them to sink down into all sorts of vices, even 
the most disgusting and unnatural. And the result has 
been unspeakable misery. Though they understand how 
wrong and ruinous such conduct is, they not only prac- 
tise it. themselves, but they even find delight in seeing; 
others also wallow in the mire. 



ITS 



b. Over the Jew Also Rests the Wrath of God 

(2:1-3:8). 

The first thing of which the Jews boasted as proof 
that they were in favor with God, was the circumstance 
that they had the Law (2: 1-16). 

The Jews and the Law. 

If the Gentile is without excuse before God for hav- 
ing refused to see the light which God gave him in ex- 
ternal nature, this is in a still higher degree true of the 
Jew. Both are found equally guilty, and both are with- 
out excuse. 

The Jew was not slow to pass judgment on the Gen- 
tiles for their corrupt life. He knew the difference be- 
tween right and wrong ; for he had from his youth been 
instructed in the Law of God. But he did not con- 
sider that in judging the Gentiles he judged himself; 
for he himself did just those things for which he con- 
demned the Gentiles. But we know that God's judgment 
on men is based on what they do, and not on what they 
know. So the Jew must not count on God's great 
goodness and patience; if these do not accomplish that 
which God intends, namely, a change of heart. Failing 
in this, the punishment is as sure and severe on Jew as 
on Gentile. For God is not a respecter of persons. 

On the great day of judgment God shall not divide 
mankind into Jews and Gentiles, but into two classes: 
those who are obedient to the will of God, and those 
who are disobedient. The former He rewards; and the 
others He punishes, without distinction of Jew and 
Gentile. For He is a righteous Judge. 

God, then, is no respecter of persons; He judges all 
by the same rule. If the Jews violate the Law it will 
profit them nothing that they hear it read on the Sab- 
bath. Nor will the heathen escape punishment merely 



179 

because they do not have the written Law. For it is 
often seen that, hearing the voice of conscience, they 
obey some of the Commandments, though having no 
knowledge of the Law. Thus they show that there is 
something in them which tells them what is right, and 
what is wrong, and which condemns their acts, or ap- 
proves of them. Even if they hide this now it will come 
to light on the last great day, when God appoints Jesus 
to judge the world. 

The Jewish Name Indicated That They Were God's 

Chosen People. 

2: 17-24. In the next place, the Jews prided them- 
selves on their name. They were God's Chosen People 
and had been given a peculiar position above the other 
peoples. This was their strength and pride. The Roman 
was proud of his pow r er, the Greek of his wisdom, and 
the Jew of his name. The Jews took pride in their 
God; He was their own God, and they were His people. 
They alone knew the Law; they looked down on the 
Gentiles as being people who walked in darkness, with 
no understanding of God and His will; and they re- 
garded themselves as appointed of God to be teachers of 
the Gentiles. 

But the name in which they trust, and of which they 
boast, would not help them; for their life and their 
doctrine were too wide apart. They were severe in 
condemning the Gentiles for the two great sins : the 
love of money and the lusts of the flesh. But they 
themselves were guilty of both — in a somewhat more 
refined form. They looked with disgust on idolatry; 
but they did not hesitate to make money on it by fraud. 
Instead of living like God's own people, they lived in 
a way to cause the name of God to be blasphemed 
among the Gentiles. 



180 

The Jew and Circumcision. 

Still another thing of which the Jews boasted, and 
in which they put their trust, was their circumcision. 
This marked them as children of Abraham, and was to 
save them from the judgment. But circumcision would 
not in the judgment be any protection for violators of 
the Law. When Gentiles, who have not the Law, still 
do the Law's commands, they stand as living witnesses 
against the Jewish violators of the Law. So God's 
judgment will not be a question of whether or not they 
are circumcised. It is not circumcision in the flesh 
which makes one a member of God's people, but the 
spiritual circumcision of the heart by the Spirit of God. 
The slave of the letter of the Law may be admired by 
men, but he does not win the favor of God. 

This declaration of Paul that their Law, their elec- 
tion and their circumcision did not benefit them; that 
God loved Gentile as well as Jew, — made the Jews fu- 
rious and aroused their bitter enmity toward the apostle. 
Their ideas of the Law and election and circumcision 
were bred in the bone; so that the Jew found it very 
difficult to give them up, even when he had become a 
Christian. Paul continually rubbed up against these 
contradictions. Here he fought the great fight of his 
life. Therefore he again and again returns to this sub- 
ject. 

Has the Jezv, then, no advantage? (3: 1-8). 

The Advantage of the Jew. 

3 : 1-4. Since their ownership of the Law, their 
election as a Chosen People, and their circumcision do 
not profit the Jews, do they, then, have no advantage 
over the Gentiles? This was, no doubt, a common per- 
version of Paul's words. But what he has said is, that, 
these things do not have the effect with which the Jew 



181 

credits them; that is, the power to save him in the judg- 
ment. There is but one thing which can do this, and 
that is that he keep the Law. In the sight of God the 
Jew who violates the Law is no better than the Gentile 
transgressor. The Jews have no right to expect more 
lenient treatment than the others in the judgment. But 
Paul does not by this mean to say that the Jew has no 
advantage of any kind whatever. In Chap. 9-11 he 
takes up this matter and deals with it at some length. 
The great advantage of Israel is, according to Paul, the 
peculiar position which God has given them before all 
other peoples in the history of His Kingdom of grace. 
Salvation comes from the Jews. 

In this place the apostle mentions only the one great 
advantage: God has committed His Word to the Jews; 
to them and none others. They despised the Word ; but 
their unbelief does not make the faith of God without 
effect. God abides by that which He has said, even if 
every man be a liar; and some time all shall be forced 
to admit that the righteousness of God reigns supreme. 

An Objection and Its Answer. 

3 : 5-8. When Paul's opponents attacked him they 
put a wrong construction on his stand in this matter. 
They charged that his doctrine contradicted itself, and 
that it led to results which were against morality. They 
said: If my sin makes the righteousness of God to shine 
the brighter, and if my faithlessness makes His truth 
appear the more glorious, it is meaningless to teach that 
God will condemn these sins of mine. It would not be 
right of Him to punish them that glorify Him; they 
rather deserve a reward. 

As against this argument Paul lays down the propo- 
sition that when God condemns sin, He does not ask 
whether or not it in some way redounds to His greater 
glory. This question as to how God may turn even 



182 

men's sins to some good, is a matter apart. God con- 
demns all sin as such, and all who violate His Law de- 
serve punishment. This must be God's verdict as the 
Judge of the world. Though He may turn the evil into 
good, this does not in any manner make us the less 
guilty. However, the whole chain of reasoning is a 
malicious perversion of what the apostle has said. He 
has never meant to argue that we should do evil in 
order that good may come of it. Such a statement is 
shocking blasphemy; and they who make it can not 
escape God's righteous wrath and punishment. 

c. Therefore: Au, Are Sinners, and Deserving of 
Punishment (3:9-20). 

After these incidental remarks in verses 5-8 the 
apostle returns to the main argument; showing that, 
so far from its being true that the Jews has any ad- 
vantage, Jew and Gentile are alike in being sinners be- 
fore God. None has the righteousness needed in order 
to stand before God in the judgment. And if the Jews 
will not accept, the word of the apostle they must still 
accept that which God Himself says to them in the holy 
Scriptures. The apostle then quotes a number of pas- 
sages from the Old Testament which declare with all 
possible clearness that the Law condemns all men with- 
out exception as sinners. Thus all the world is guilty 
before God. And the Law, in which the Jews put their 
trust, has for its very purpose to stop their mouth, and 
show them that they are no better than others, but like 
them deserve punishment. For none can obtain right- 
eousness by keeping the Commandments; on the con- 
trary, by trying it they learn that they are sinners. This 
is one purpose of the Law. 



183 



2. GOD HAS IN CHRIST BROUGHT TO LIGHT THE 

RIGHTEOUSNESS WHICH LOST MAN SO 

SORELY NEEDS (3:21-31). 

God's Plan to Make Man Righteous. 

The picture of mankind which the apostle here paints 
is a dark one. No matter which way he turns, he can 
find no righteousness that can stand before God; but 
only sin and guilt. There seems to be no hope ; Gentile 
and Jew alike are in a bad way. 

But then the new light from Heaven, shining 
through the Gospel, is all the more bright: God's plan 
of righteousness for guilty humanity; but not through 
their own hopeless efforts to obtain it by obeying the 
Law. No, God has Himself brought it about, as fore- 
told by the Law itself and the Prophets ; and He gives 
it as a free gift to all who believe in Christ. All may 
have this righteousness. All being sinners, there is but 
one way for all to obtain righteousness — the way of 
faith. Having nothing, they must receive all as a gift. 
In no other way can we become righteous before God. 
But He could not have given us this grace, had not Jesus 
Christ borne the punishment of our sins. So, when 
God deals out the gift of righteousness, He does not 
consider what we are, or what we have done; but He 
looks to Jesus Christ, and to what He has done. There- 
fore we do not stand in the sight of God as guilty, but 
as guiltless creatures; and therefore God does not de- 
mand anything of us in order that He may declare us 
righteous. 

When Jesus willingly gave His life, and with His 
own blood redeemed fallen humanity, God presented 
Him before the eyes of all the world as One who gave 
all that to which the great Day of Atonement had 
pointed. On that day the high priest went every year 
into the holy place and sprinkled the blood of the sacri- 



184 

lice on the mercy-seat as atonement for sin. But this 
foreshadowed the atonement through Jesus. Him God 
set forth as a mercy-seat, through His blood, for all 
who, in faith, accept His atoning sacrifice. In this way 
God wanted to show that He is a just God whose judg- 
ments are true and righteous altogether. In His great 
forbearance He had tolerated the sins of man from the 
fall to the time of Christ. But this forbearance might 
easily lead people astray in regard to the justice of God. 
For sin had not been adequately punished, nor had it 
been properly atoned for. But now that Jesus has by 
His blood paid the penalty of sin for all the world, there 
is made full atonement for all guilt. Thus God may as 
a just God grant righteousness as a free gift of His 
grace to all who believe in Jesus. 

This being so, we have absolutely nothing of which 
to boast. It would have been otherwise had we been 
able to earn our own righteousness by obedience to the 
Law; but now we must accept it as a free gift through 
faith. 

Had salvation been of the Law it would have been 
limited to Israel. For the Law had been given to them ; 
and the Gentiles must, in order to be saved, have been 
adopted into the Jewish people. However, there being 
but one God, He must be the God of all men, and not 
of the Jews alone; and help them in their sore need by 
means of a way which all may go : the way of faith. 

But does not this mean that the Law is made void, 
or is suspended? This was one of the complaints made 
by the Jews against the preaching of Paul. Here he 
merely repudiates the charge. Instead of making the 
Law void, he has, on the contrary, given it the place 
which God wants it to have. Later on he goes into the 
matter more in detail. 

Thus we have in these pregnant verses a summary 
of the Pauline Gospel : One God and one atonement ; 



185 

one Savior and one way of salvation for all men, who 
were equally lost. The salvation in Christ is for all. 
Xone receives it. as having deserved it by his own 
works; but because God in His infinite love has had 
mercy on all men, and offers them righteousness as a 
free gift of His grace to be received through faith. 
This is the leading thought in the Gospel of Paul ; and 
this is the true Christianity. 

3. THE PROOF OF THIS DOCTRINE OF PAUL'S CON- 
CERNING RIGHTEOUSNESS (4-5) 

These great thoughts, which God had appointed Paul 
to preach, meant nothing less than the tearing down 
of the whole religious structure of the Jews. There- 
fore the Jews hated the new preaching, and the 
preacher. It came to be a war to the death. 

But it was more than this. The new preaching- 
meant that the Old Covenant was of the past, and that 
now it was to be replaced by a Xew Covenant. 

Was Paul's preaching true, then, according to the 
Scriptures? Was it or was it not supported by the 
Word of God in the Old Testament? If Paul had the 
Old Testament against him, his preaching could not be 
true. Here the apostle had an enormous task. We 
have seen him, in these first chapters, read the Bible to 
Jews and Christians, and point out what it says concern- 
ing all men. Xow he proceeds : Take your Bible and 
read it; — God's plan of salvation has always been ex- 
actly the one which I have now preached. The history 
of Abraham must, be especially competent proof ; for it 
was as the children of Abraham that the Jews found 
themselves having a sure salvation. What does, then, 
the history of Abraham teach in this matter? — Paul 
finds another proof in the Christians' own erperience ; 
and then he pieces together the history of Adam and 
that of Christ, and shows how closely they fit each other. 



136 
a. Proof from the History of Abraham (4: 1-25). 

Abraham Was Not Justified by Works. 

4 : 1-8. Let us begin with our father Abraham, says 
the apostle, and see how it came about, that he was 
justified before God. The Jews went wide of the mark 
when they imagined that Abraham found favor with 
God because of his good works. For Scripture says 
distinctly that Abraham believed God, and this was 
counted to him for righteousness (Gen. 15:6). The 
way of salvation preached by Paul applied to Abraham 
also. — But he who has works of which to make boast 
has the right to demand a reward, and then grace is out 
of the question. But when one has no works to boast 
of, but turns to God in faith, as did Abraham, then his 
faith is counted to him for righteousness. The idea 
that one is justified by reason of his good works is the 
exact opposite of the truth; for it is to the ungodly, 
who has no works of which to boast, that God can 
grant righteousness, because this man in faith puts all 
his trust in God. 

This is the testimony of David also, the great Jewish 
ideal, the man after God's own heart: The glory of 
justification consists in this, that God forgives us our 
transgressions. 

Circumcision Does Not Avail. 

4 : 9-12. Good works, then, had nothing to do with 
the justification of Abraham. But how was it with his 
circumcision? Here was the next objection with which 
the enemies of the apostle met him: Without circum- 
cision faith could be of no benefit; for to become a 
child of God one must be circumcised and thus become 
one of God's people, a son of Abraham according to the 
flesh. 

Again Paul points to the history of Abraham; faith 



187 

was counted to him for righteousness, long before he 
was circumcised (read Gen. 15 and 17). It is not nec- 
essary to be circumcised in order to be declared right- 
eous of God. Thus God has made Abraham the father 
of all the faithful, whether they be circumcised or not. 

The Law, the Promise, Faith, Righteousness. 

4: 13-25. Nor are God's promises dependent on the 
Law. This, also, is shown by the history of Abraham; 
for he received the promise because he was justified 
through faith. No other solution was possible. Had 
the promises been conditioned on the keeping of the 
Commandments, none could have made them his own; 
for the Law calls down the wrath of God on all who 
violate it; as all men do. Faith would then be useless, 
and the promise of no account. But if the promise is 
not conditioned by any law, there would be no violation 
which could take away the promise ; one can not violate 
a law which does not exist. But that the promise might 
be absolutely sure, God made it of faith) for then He 
could give it to man as a free gift of grace. Then the 
Gentiles, also, could be made partakers of the promise ; 
and Abraham would be the father of all the faithful, 
whether Jew or Gentile. Thereby is fulfilled the word 
of Scripture; "I have made thee a father of many na- 
tions." That the faithful are the true children of 
Abraham appears in this also, that their faith is of the 
same nature as his, Abraham believed in God as the 
God who quickens the dead. And in faith he trusted 
the power and truth of God, even when the fulfilment 
of the promise seemed humanly impossible. He "against 
hope believed in hope" ; and he did not let unbelief 
seduce him to doubt God's promises. So his faith was 
strengthened; and God regarded him as being a right- 
eous man. 

Now, that which holds true of Abraham holds true 



188 

of us also, if we have the same faith. Then God counts 
us as righteous. We believe, as did Abraham, in God, 
who quickens the dead. God raised our Lord Jesus 
from the dead; who died to atone for our sins, and 
was raised again, in order that, we through faith in Him 
might stand justified before the judgment seat, and that 
God might see us in the same light in which he saw 
Abraham. 

b. Proof Furnished by Christian Experience "(5: 1-1 1). 
Our Gracious Communion with God. 

From the time of our being justified by faith we have 
peace with God through our Lord Jesus Christ. There- 
by we have access to that gracious communion with God 
in which we now live. And this grace and peace where- 
in we daily stand fills us with joy, and we count our- 
selves happy in the sure hope of glory. This hope sup- 
ports us in all the trials of life; for we feel our hearts 
filled with the love of God through the Holy Spirit, 
given us to be our help. God has showered upon us 
the greatest love which it is possible to imagine. At 
the appointed time Christ died for us, who were not 
righteous men — for a good friend one might give his 
life — but we were sinners, ungodly. But if our Lord 
Jesus could by His death reconcile us to God, while we 
were sinners, how much more must He now, that He 
lives at the right hand of the Father, have power to give 
eternal life and salvation to us, who are reconciled to 
God. Therefore we boast, not of our deeds, but of our 
God, who of His mercy through the atonement of Christ 
gives us eternal salvation. 

Thus Christian experience, also, shows us the truth 
of Paul's Gospel preaching: that, we are justified by 
faith. 



189 

c. Proof from a Comparison, or Contrast, Between 
Adam and Christ (5:12-21). 

Sin and Death. 

5:12-17. We are justified by faith, because Jesus 
has with His blood atoned for our sins. But this Cov- 
enant of grace in Jesus corresponds precisely to the 
fall in Adam. 

Through the guilt of one man, Adam, sin entered 
the world; and with it. came the punishment, namely 
death, into the world. From that time these two, sin 
and death, are inseparable companions. All men sin; 
therefore all must die. By the fall of Adam all came 
under the power of sin, and thus also under its punish- 
ment 

With this connection between sin and death the Law 
has nothing to do ; for sin came into the world long- 
before the Law was given to Moses. That which makes 
sin sinful is not, then, that it. violates a commandment 
of the Law; and punishment was not a punishment for 
the violation of a law not yet given. One is not pun- 
ished for violating a law which does not exist. 

But death is from the beginning the appointed 
punishment for sin, and such it has remained. Since 
the fall of Adam sin has come like a deadly infection 
and poisoned the whole human family. Thus all the 
children of Adam must die, even though they did not 
sin in exactly the same manner; such far-reaching re- 
sults did the sin of Adam have. But the first Adam is 
a prototype of the second Adam, who was to come and 
be the founder of a new generation of men. 

Life and Righteousness. 

As the fall of Adam brought so much misery upon 
all men, so the act of grace and love which God per- 
formed by the one man Jesus Christ must be even more 



190 

far-reaching in its results. The sin of Adam having 
brought upon us the judgment of condemnation, the 
gift of grace must bring the opposite, that is, a verdict 
of acquittal. Thus if death reigned over the generation 
of Adam because of the sin of the ancestor, the grace 
and righteousness in Christ must even more shed their 
rich abundance over the generation of Christ, giving 
them life and power over all things. With Christ the 
history of mankind is turned into a new channel; there 
is born a new generation of men, the generation of 
believers. 

SUMMARY. 

5:18-21. In these verses the apostle sums up the 
deep thoughts just presented. As the guilty act of one 
man caused God to pronounce the judgment of condem- 
nation on all men, so the righteous act of one man 
has caused God to pronounce the life-giving verdict of 
righteousness over all men. And in like manner as the 
many came to stand as sinners condemned to death by 
the disobedience of one, so shall also the many be 
counted as righteous by the obedience of one. 

In other words: The merciful grace of God em- 
braces all who are touched by the ravages of sin ; Christ 
builds up again all that which Adam destroyed. In 
other passages the apostle explains how the individual 
sinner is to become a partaker of this grace. Here his 
purpose is to point out and emphasize that, the way 
of salvation is open to all sinners. 

With this matter the Law has nothing to do ; the Law 
can not save. Far be it from that. Much more it came, 
siding with sin, in order that its many precepts might 
show us the terrible power of sin. But where sin 
abounded, grace did even more abound. God has so 
directed things, that where sin uses its power to bring 
death to the sinner, there the grace of God proves itself 
as having still greater power ; for it is able to bring us 



191 

that righteousness which gives eternal life through Jesus 
Christ our Lord. 

Here ends this strong section of the letter to the 
Romans. The apostle has in a unique religious-his- 
torical review shown us the struggle between grace and 
salvation on the one hand and sin and death on the 
other. He has pointed out how God has guided events 
to bring about victory for the forces of life and sal- 
vation. The last verse is a song of triumph to the 
praise of God's love and the riches of his grace. The 
power of sin is great; but the power of grace is im- 
measurably greater. 

4. THE NEW LIFE (6-8). 

The apostle has pictured to his readers the lost con- 
dition of all men, the Gentiles without the Law, and the 
Jews with their Law and Circumcision. All must be 
lost, for none can save himself. But now God has re- 
vealed his righteousness, which He gives to all who 
accept it in faith. In the last two chapters which we 
have considered the apostle shows that only such a way 
of salvation is in accord with the Word of God and his 
dealings with the individual and with humanity; and he 
defines the mutual relation of God and the believer. 
In the following chapters he shows the effect of this 
justification on our inner life and our conversation. 

a. BeuEvers Are by the Grace in Christ Made Free 
from the Power of Sin (6:1—7:6). 

Christians Are Through Baptism Dead Unto Sin. 

6 : 1-14. As we have seen, the enemies of the apostle 
claimed that his teaching encouraged people to lead an 
immoral life. Here we again collide with this idea. 
The apostle asks if it is right to construe his teaching 
concerning the free grace of God as meaning that we 



192 

should sin the more in order to give God the better op- 
portunity to show His mercy. And the answer of the 
apostle is short and clear and sharp : "God forbid. " We 
Christians are dead unto sin, and so it is not possible 
that we can live therein. In Baptism we were most inti- 
mately united with Jesus, our Savior. But to have part 
in Jesus means first of all to have part in His death and 
burial. When Jesus died we died; and when He was 
buried we were buried. With the death and burial of 
Jesus His earthly relations with sin were closed; and 
thereby our life in sin is closed also. We are dead and 
buried with Jesus. But when we are united with our 
Savior in Baptism we must have part also in His resur- 
rection. When God raised Him from the dead Christ 
■entered on an entirely new life. When our Savior arose 
from the dead we arose with Him; and when He re- 
ceived the new life we received it also. Into this union 
with Jesus we have come through Baptism. We are 
dead from sin through the union with Jesus, and there- 
by we also have received a new life with Him. When 
He suffered Himself to be nailed to the cross we also 
were crucified. Our "old man" — that is, the natural 
man, with his life, natural leanings and purpose — was 
then crucified, that we may no more live the old life in 
bondage to sin. None is a bondman after his death. 
If we are dead with Christ, God has declared us free 
from bondage under sin; and we shall live with Him 
the life which He lives, the life eternal ; for He dies no 
more. Christ has put sin and death behind Him in 
order to take eternal life as His own. Now He lives 
unto God. Our baptismal union with Christ therefore 
means that we in Him are dead unto sin and live unto 
God. For this reason Christians must guard against 
following the lusts of the flesh, and coming again under 
the bondage of sin. They are translated from death to 
life, and thus they must fight for God with the weapon 



193 

of righteousness, and remember that the power of sin is 
broken. For they are no longer bound fast to sin by 
the bonds of the Law (see 5:20) ; but of God's grace 
they are free men through their union with Christ, the 
dead and risen Savior. — The life of the Christian is a 
life in holiness. 

Christian Liberty Adust Not Be Abused. 

6: 15-23. The apostle repeats the question which he 
asked in verse 1, and again answers emphatically no; 
and then he proceeds to explain more fully what is 
meant by his doctrine concerning sin and grace. It is 
the nature of man to serve something or somebody. 
Either he serves sin, and the end is death ; or he follows 
the will of God in order to obtain righteousness. 

Thank God, the Christians have made the right 
choice. Having been made free from the power of sin ; 
they cheerfully become the servants of righteousness, 
even as Paul had presented the matter to them. But 
this doctrine of Christian liberty must not be misunder- 
stood or abused, — a thing which is very easily done. 
They can not serve both sin and righteousness, but must 
serve either one or the other. Once they were the ser- 
vants of uncleanness, and so their life itself was unclean. 
Now that they have become Christians, they must obey 
the will of God, and their life must be a life in holiness. 
When they were in the bondage of sin they were free 
from righteousness. But the fruit of such a life was 
something of which to be ashamed; for the end of it 
was death. But now that they are free from sin, and 
have become servants of God, the fruit is one of which 
they need not be ashamed, namely sanctification : and 
the end is eternal life. 

In the war waged by sin the soldier receives death 
as his wages. But the free gift which God gives His 
servants is Jesus Christ, and in Him eternal life, 

7 



194 



By Death the Christian Is Discharged from His Duty 

Under the Layv. 

7 : 1-6. The apostle now turns to the Jewish con- 
verts. He wants especially them fully to understand his 
Gospel. Naturally, they found it difficult to grasp his 
statement concerning freedom from the Law, and to 
take the full step from life under the Law over into the 
estate of Christian liberty. The matter seemed doubt- 
ful to them; and the apostle must explain it. again and 
again in order to give them the full assurance of faith. 
This question of Law and liberty is one which every 
man, passing over from death to life, must settle in his 
own experience : From sin through Law and death, to 
Christ with life and liberty. 

We all understand that no law can be of force be- 
yond the time of one's death. By death every duty 
under the law is ended, as under the law concerning 
marriage. While the husband lives the wife is bound 
to him by the law; but when he dies she is free, and 
may, without being faithless, contract a new marriage. 

So it is with the Christians. When Christ died we 
died also. Then we were discharged from the Law ; 
and we can in honor give ourselves wholly to Christ, 
and in communion with our risen Savior bring forth fruit 
unto God. This we did not do while we were in bond- 
age under the Law. Then we were the slaves of sin 
also; for the two go hand in hand (see 6: 14 and 5 : 20). 
The Law aroused the sinful passions in our members, 
and death harvested the fruit. But now that we are 
Christians, we are dead unto the Law, and thus free of 
it. We have, then, nothing more to do with the bondage 
of Judaism under the letter of the Law. There is now 
a new force controlling our lives — the Holy Spirit of 
God. 



195 

b. As Long as Man Is Under the Power of the Law, 
He Aeso Is Under the Power of Sin (7:7-25). 

The Law Does Not Make Free; It Enslaves. 

7: 1-13. This statement by the apostle concerning 
the close relation between the Law and sin was one at 
which the Jews were deeply offended. To them it seemed 
as if Paul taught that the Law was sin, or that it was 
at fault. This objection, also, he must meet; and he 
repudiates their conclusion as not warranted by the 
premises. The fault is not in the Law. Out of his own 
experiences he outlines the Law and its purpose : 

I had never known the power of evil except, through 
the Law. If the Law had not said : "Thou shalt not 
covet," I would never have known how strong this lust 
may be. Thus sin, through the Commandment, came to 
excite in me the desire to do evil. The lust of sin 
caused me to do that which the Law forbids. On the 
other hand, in those things of which the Law makes no 
mention the lust of sin is dead; it has nothing to do 
with them. 

As a child I, also, lived without being conscious of 
the Law. But as I grew older and was instructed in 
the Law, I found that sin lived in me. Then the happy 
days of childhood were past. I died ; and the Com- 
mandment, which promised me life, if I kept it (see 
Lev. 18:5), proved to be an instrument of death. Sin 
took occasion by the Law to lead me wrong, represent- 
ing the unlawful as something to be desired, and that 
which brings ruin as something profitable. In that way 
sin, through the Commandment, gave me into the power 
of death, and killed me. 

So the fault is not in the Law ; it has done me no 
evil. It could not; for it is God who has given it; and 
therefore the Law and all its Commandments are holy, 
righteous and good. That which has brought death to 



196 

me is sin, not the Law. God gave me the Command- 
ments, in order that my * eyes might be opened, that 
I might see how terrible a danger sin is; it puts me to 
death. The Commandment was to show me the inner- 
most nature of sin. It is death, said the Law, when- 
ever the lust of sin seduced me into violating the Com- 
mandments. 

The War in the Christian Between the "Flesh" and the 

"Mind." 

7: 14-25. I and all other Christians have in the 
school of life learnt to understand that it is God's Spirit 
who speaks to me through the Law; and for my good. 
The reason for the pain which I experience is not in 
the Law, but in myself. I am Hesh\ and in this my 
corrupt, sinful, weak human nature I am wholly in the 
power of sin; I am the slave of sin. Such is now my 
experience. I wish to do one thing, but I do something 
widely different. Thus I bear witness with the Law 
that it is good. This being so, it is not, strictly speak- 
ing, "I myself" who does evil, but it is the sin which 
dwells in me. That is the cause of my weakness, and 
makes use of it. 

This, then, is my sad experience: In me, that is in 
my flesh, dwells no good thing. My "self" is corrupt 
to the bone. I have the will to do good, but it is power- 
less. Evil, sin, which dwells in me, has control. 

Thus I see that there is in me a double nature. One 
impulse is to delight in the Law of God> and to do that 
which is good; but with this there is another, over- 
powering impulse, which wars against the first, and ir- 
resistibly masters me. The first is of my "mind" ; the 
other rules my conduct. I am dragged on like a 
chained prisoner of war. As long as I am in this body 
of death I can not escape this awful war. Who shall 
deliver me from this miserable existence? 



197 

God be praised. While I have reason to complain 
and to long for deliverance, feeling, as I do in this life, 
the mighty power of sin in my corrupt nature; I also 
have abundant reason to thank God, that my "mind," 
set free through our Lord Jesus Christ, is become God's 
obedient servant. 

The apostle has now shown us how helpless man is 
when left to his own devices. Neither the Law nor 
man's own strength can help him. Man is the certain 
prey of death. — Then comes the joyous contrast : There 
is no condemnation to them that are in Christ Jesus. 
On the one side the despairing cry : Wretched man that 
I am; left to myself; standing on the verge of the pit, 
looking into the terrible jaws of death, which would 
swallow me. On the other side: A happy life, an open 
Heaven. God be praised through Jesus Christ our 
Lord. 

c. The New Life in Christ Is a Life in the Spirit 
oe Christ (8:1-30). 

God Does That Which the Law Could Not Do. 

8: 1-11. No condemnation awaits those who through 
faith and Baptism are united with Christ Jesus; while 
the Law condemns all who are outside of this com- 
munion with Christ. In this communion with Christ I 
have the liberty which He has bought me; deliverance 
from the power of sin and death. An entirely new life 
lies before me. Now I am led onward by the Spirit 
of eternal life, who has quickened me, and has the de- 
termining influence over my life. For that which the 
Law could not do, God has done. The Law could com- 
mand, but the "flesh" made it powerless. Law could not 
conquer over sin. But God did it in an entirely dif- 
ferent way. He sent His Son to our earth, and gave 
Him a body; such as our bodies, in which sin exercises 



1 OS 

its power. It was to atone for sin that God did this ; 
and that He might pronounce judgment on sin in the 
flesh. In the flesh of Christ God executed the judg- 
ment of death on sin, dethroned sin as the ruling force 
in human nature, and stripped it of its power. And 
now that could come about which had been impossible : 
The demands of God's Law could be fulfilled in us. 
For through our coming into communion with Christ, 
the Spirit of God is become the living force in our life. 
This was God's purpose. So there is among men a 
great difference in their whole scheme of life. They 
who do not belong to Christ desire to follow the lusts 
of the flesh. But sin reigns in the flesh, and it wants to 
do only that which is contrary to the will and Law of 
God. It is not in this nature to do otherwise. But God 
can not, have pleasure in him who lives in this wise, 
and the end of it is death. They, on the other hand, 
who allow themselves to be led by the Spirit of God 
have their joy in that which is of the Spirit: life in God, 
and peace with God. Christians do not live according 
to the desires of the flesh; they live in the Spirit of 
God, who dwells in them, and directs their life ; and 
only these belong to Christ. To be sure, the body of 
the Christian is mortal, for sin still dwells in it ; but the 
new spiritual man can not die, as through righteousness 
he is the owner of life. Even the body can not remain 
dead always. For if the Spirit of God, who raised Christ 
from the dead, dwells in us, our bodies, also, must 
arise from the grave, that the whole man with body 
and soul may live in everlasting bliss with God. 

The Bondman and the Child. 

8: 12-17. We have, then, no obligations toward the 
flesh; for to follow^ its desires is death. But if by the 
Spirit of God we put to death the life in sin, we have 
life eternal. God's children shall live. Now, the proof 



199 

that we are the children of God is this, that, in our life 
we are led by the Spirit of God. The Spirit which 
God gave us is not the spirit of bondage, which would 
make us to continue in fear of death and the judgment. 
But we received the spirit of adoption as children, so 
that we may confidently and gladly trust our all in the 
hands of our heavenly Father. This spirit of adoption 
is not an empty dream, but something real, resting on 
the testimony of the Spirit of God in our heart. But 
if children, then we are heirs of God. We shall divide 
the inheritance with Christ, our Brother. Even if we 
here must suffer for a time, glory awaits us. As the lot 
of Christ is, so shall ours be. 

Creation Is Waiting for the Liberty of God's Children. 

8 : 18-27. It may be a heavy road we have to travel 
here below; but this suffering is as nothing compared 
with the resplendent glory awaiting us. To reach this 
is the longing and yearning of all creation. Now it 
groans in pain under the yoke of corruption, which God 
laid upon it for the sake of man's sin. But at the same 
time it is hoping for the liberty which God's children 
are to receive on the day of glory. Then shall creation 
also be delivered from the bondage of corruption. 

God's Children Are Waiting. 

A still deeper groan is ascending to God; the groan 
rising from the hearts of His children. God has given 
us His Spirit as the first installment of our inheritance. 
We are waiting, therefore, for the remainder of the 
heritage, including the redemption of our body. We 
own all now in hope. The greatest and best part of our 
inheritance is not yet ours. This, then, we await with 
patience. 



200 

The Spirit of God Is Waiting. 

The Spirit also is waiting for this consummation, and 
teaches us to pray as God wants us to pray. Often we 
can not put our longing into words; but that is of no 
importance. For the omniscient God knows the mean- 
ing of the unuttered longing which the Spirit has put 
into our heart. The Spirit makes intercession for God's 
children before the throne of grace. God has so or- 
dered it. 

God's Eternal Fore ordination. 

8 : 28-30. The surest proof, however, that we are 
to reach the heavenly glory is this, that God has so de- 
cided in his eternal decree. That which sustains the 
Christian in his times of trouble is his assurance that 
our salvation rests secure in the decree of God. If God 
has begun the good work He will know how to finish 
it. God will find a way of carrying out His plan of 
salvation. God has so ordered it. that all things, even 
afflictions, must serve to further the salvation of them 
that love God. These are they whom God in His eternal 
decree decided to call as His children. He foreknew 
them all, each individual among them. And concerning 
them He has ordained that they are to be conformed in 
glory to the image of His Son. That which Jesus re- 
ceived, His brethren also shall receive. God so wills it. 

And that which God has decreed He also performed ; 
for there is no wavering in Him. Whom he foreknew 
and forordained, He also called. And whom He called, 
and who in faith obeyed the call, them He justified; 
and whom He justified, them He also glorified. 

This is God's great plan of salvation, which is from 
everlasting; and it is as sure as though it were al- 
ready consummated. 

8:31-39. Conclusion. Nothing — no accusation, and 
no judgment of condemnation — can be laid to the charge 



201 

of God's elect; and no power in the zuorld can separate 
them from the love of God in Christ Jesus. 

What result have we now attained? asks the apostle 
in conclusion. As we have heard, many charges had 
been made against his teaching. His opponents con- 
tended that it led to sin, and that it was condemned by 
the Law. But the contention is not true. Paul's ex- 
position of his doctrine has led to this result: God is 
for us. Who can then be against us? Who shall lay 
anything to the charge of one whom God defends? 

That God is for us is shown most clearly in this, 
that in the greatness of His love He sacrificed His own 
Son to save us; and it must then be sure that He will 
freely give us all things else necessary to our salvation. 

And when God's elect are pronounced righteous by 
Him, none other can lay anything to their charge. There 
can be no condemnation for us, since Christ died for us ; 
yea, rather was raised from the dead, and now sits at 
the right hand of God, and is our Advocate with the 
Father. There is, then, no condemnation to them that 
are in Christ Jesus. 

How glorious is the Christian estate! Nothing can 
separate us from the love of God and of Christ. Paul 
here makes mention of all the suffering and adversity 
which may be our lot, and especially of injustice done 
us by others. Often it seems as though God had for- 
gotten us. But, says the apostle, in all this we are more 
than conquerors. Nothing could separate us from the 
love of Christ. We remain victors through Him who 
loved us. So he closes with the triumphant declaration : 
Nothing, nothing whatever, shall be able to separate us 
from the love of God, which is in Christ Jesus our Lord. 

These words, with which this section of the letter is 
brought to a close, have been called "Paul's 'Song of 
Songs'." It is one of the most wonderful passages in 
Holy Writ, a true fount of salvation. Here is put into 



202 

words an assurance of salvation which is not of earth or 
of time. It is a song of triumph over sin and death; 
all things must yield to the spirit of life in Christ. With 
this the apostle has crowned his argument for the truth 
of his Gospel. In the face of this God-given assurance, 
all the objections raised by the Jews and all the doubts 
harbored by the Jewish converts must fall to the 
ground. It is the sun of God's righteousness whose 
rays dispel all the dark clouds, and fill the Christian 
heart with the joy of Heaven. 



II. FOR THE JEWS FIRST, AND THEN FOR 
THE GREEKS (9-11). 

The apostle has now set forth the plan of salvation 
in all its perfected glory and unerring certainty. This 
Gospel raised many doubts among the Jewish Christians^ 
and the Jews made war on it with all their might. 

Besides, the Jews were offended by the success of 
Paul's missionary work; and many of the Jewish Chris- 
tians also looked upon this work with serious shakings of 
the head. For it developed that the Gentiles were coming 
to be much more numerous than the Jewish converts in 
the Christian Churches. Was this right? This state of 
affairs might lead to the result that the Gentile Christ- 
ians Avould look down on the Jews as a wicked and in- 
ferior people. The apostle now takes this up, and sets 
forth the truth of the matter. 

1, THE JEWS HAVE MISUNDERSTOOD GOD'S 
PROMISES (9:1-29). 

Paul Has Great Sorrow for His People. 

9:1-5. The apostle has sorrow and bitter pain in 
thinking of his own people. God had showered His 



203 

favors upon them with incredible lavishness, and had 
now at last let His own Son, who is true God with the 
Father, be born as one of the Jewish people. In spite 
of all this the Jews have not been saved, but have hard- 
ened their hearts against the grace of the Gospel. 

The Jews Thought That as Descendants of Abraham 
They Were the Rightful Owners of the Promises 

of God. 

9:6-13. The Jews did not understand the Word of 
God; and thus they did not now see that the promises 
w T ere fulfilled. They had invented their own special 
theories and doctrinal system; and so the Word of God 
had to be forced to agree with their ideas. The one 
thing certain to them was that Israel was God's chosen 
people; and it was to this people that God had given all 
His promises. The descendants of Abraham were of 
this people, they and none others. This was what they 
found in Scripture. But now Paul takes up this Sacred 
Book, and proves that they have completely misunder- 
stood God's Word. It is not the descent from Abraham 
which makes one a true Israelite and heir to the prom- 
ises of God. This was made plain even when God gave 
to Abraham the promise concerning Isaac. For Abra- 
ham had then many sons ; and had God counted their de- 
scent from Abraham after the flesh as the one important 
thing, these sons ought first to have been counted his 
heirs ; nevertheless Isaac was the "child of the promise," 
and was to be the father of Israel. Descent from Abra- 
ham does not, then, of itself necessarily mean owner- 
ship of the promises. Worldly goods descend by in- 
heritance from father to son ; but the promises of God 
are a different matter. These are property of quite an- 
other kind. 

The same rule held good in the next generation. The 
promise did not descend to the firstborn after the flesh. 



. 204 

— Neither birth nor works can determine the plan of 
God. This He showed most, clearly by the decree that 
Jacob, the younger son, was to take over the right of 
the firstborn, and thus inherit the promise, while the 
elder brother was to be the servant of the younger. 
The reason given is this, that God loved Jacob, but. 
hated Esau. Thus God had made clear that He will 
be bound by nothing of earth, but will be free to adopt 
as His children any whom He in His wisdom and love 
may elect. 

God's Fore ordination Can Never Be Unjust. 

9: 14-16. But, one may ask, is not this an injustice 
on the part of God? Paul repudiates any such sugges- 
tion. Injustice — on the part of God ! God's foreordina- 
tion can never be unjust or unrighteous. Such a thing 
is unthinkable. God is not a fickle tyrant. Our election 
is in the hands of Him w r ho is compassionate and gra- 
cious, long-suffering and rich in mercy. Had God de- 
cided that they only who are descendants of Abraham 
after the flesh, were to inherit the promise, this would 
have been unjust to the others. And if God had limited 
His mercy to certain individuals of especially strong 
and enterprising character, this would have been unjust 
to the many who are not so well equipped, and who 
could not have made the race. No, if God is to be just 
toward all, His merciful love must not depend on any- 
thing of this earth, but solely on His own will and 
power to save. 

God Is Just, Even When He Hardens Whom He Will. 

9 : 17-18. We reach the same result if we look at 
the matter from the opposite direction. As God has 
mercy on whom He will, so He also hardens whom He 
will. In both cases He acts with righteousness. This 



205 

appears in the history of Pharaoh. God raised him up 
in order to show in him the power of God ; that all men 
might see that even earth's mightiest king is powerless 
to prevent God from carrying out. His plan of salvation. 
Thus God has mercy upon whom He will, and hardens 
whom He will. The very fact that God's will is 
supreme, is the surest guaranty against all manner of 
injustice and of acting without purpose; for there is no 
such thing as unrighteousness of any sort in God (9: 
14). A man's fate can be in no better hands than in 
the hands of God. 

God's Decree of Election Is in the Service of His 

Saving Love. 

9 : 19-29. Against that which Paul here says might 
be raised the objection, that man's responsibility then 
ceases; for none can withstand the will of God. To 
this the apostle answers that it is not seemly for any 
man thus to reply against God. For as against God, 
man is merely like clay in the hands of the potter. The 
potter has a right over the clay to make it into any kind 
of a vessel. Thus God has the same right and power, if 
He wishes to use them. God has, however, not chosen 
to crush those who have aroused His anger, and were 
fit for nothing but to be cast out from His face; but 
He has endured them with much long-suffering. And 
this He did, in order that He might make known to 
those whom He has fitted for the glory, how infinitely 
great that glory is which He has prepared for them on 
whom He ha's had mercy. And in choosing us to be 
such vessels of mercy God has not taken into account 
whether we were Jews or Gentiles. This is just and 
merciful, and none has any right to complain. Thus 
God has kept His promise through the prophet Hosea, 
to make the heathen His chosen people, His beloved 
children. God has also foretold through the prophet 



206 

Isaiah that only a small remnant of Israel shall be saved. 
Had not God in His mercy preserved this remnant of 
the faithful among the Israelites, all Israel would have 
suffered the fate of Sodom and Gomorrah. 

2. THE CONDEMNATION OF THE JEWS IS THEIR 
OWN FAULT (9:30—10:20). 

The Salvation of the Gentiles Is No Violation of the 
Rights of the Jews. 

9 : 30-33. When the Christian Churches mostly con- 
sist of Gentile converts, and have but few Jews, this 
state of affairs is in full accord with that which God 
had foretold. Israel had been warned many times ; 
therefore no injustice has been done them. It is their 
own fault that not all of them have become partakers of 
the promise. It is this which the apostle now wishes 
to make clear. 

When the Gentiles, w r ho did nothing whatever to at- 
tain to righteousness before God, still did reach it, 
while the Jews fell short in spite of all their efforts ; 
this is to be explained by the circumstance that the 
Gentiles were willing to attain righteousness in the only 
way possible, that is, by receiving it in faith as a gift of 
God. The Israelites, on the other hand, wanted to earn 
their own righteousness by keeping the Commandments. 
Thus they collided with the Stone of Stumbling, Christ ; 
whom God had given to the Jews, that they might be 
saved by Him. But they rejected Him; and it was with 
them even as it is written: They did not believe in 
Him, and their unbelief caused their downfall. 

The Jews Wish to Bring About Their Own 
Righteousness. 

10: 1-4. It is the apostle's great sorrow in life that 
such is to be the fate of his own people ; and he all the 



207 

time prays for their salvation. He sees that they strive 
continually to become righteous before God. They can 
not understand, and will not follow that way of right- 
eousness which God has pointed out to them. Nor do 
they understand the Laze; for its true purpose is to 
drive men to Christ, in order that through faith in Him 
they may receive righteousness as a free gift. 

The Righteousness by Way of the Law, and the 

Righteousness Which Is of Faith. 

10:4-13. Between the way of the Law and the way 
of faith in the attainment of righteousness there is a 
very wide difference. The Law says : Do these things, 
and you shall live. But the righteousness of faith does 
not demand of us the impossible. It points to Christ, 
who came down to us from Heaven, and is risen from 
the dead ; and it says, that if in your heart you believe 
on Jesus, and confess Him with your mouth, you are 
righteous and shall be saved. This salvation is offered 
to all, Jew and Greek ; for Jesus is the Lord and Savior 
of all. His love is great enough to save all who cry to 
Him in their- trouble, as the prophet Joel has said. 

Israel Has Heard the Word of Faith, But Has 
Rejected It. 

10:14-21. To believe on Jesus, then, and to call 
upon His name, is the way in which to become righteous 
before God. But had the Jews been given the oppor- 
tunity to hear of Jesus, that they might come to Him? 
They most certainly had; — and with the outcome which 
Isaiah had prophesied. God has sent His messengers 
with the Good Xews to every part of the world where 
Jews are to be found. They can not make the excuse 
that they have not heard the Glad Tidings. But, un- 
fortunately, thev have made true another statement by 



208 

the same prophet: They closed their heart to the mes- 
sage. Thus they did not come to believe in Christ. 

The Jews had been informed, also, that God would 
turn to the Gentiles with His Gospel of salvation, in 
order, if possible, to stir the Jews to take serious 
thought of the matter. But nothing came of it; Israel 
is a people that will not obey. This and nothing else 
is the reason for Israel's condemnation. But the Gen- 
tiles accepted the salvation which God revealed to them. 
— Thus are the Words of the prophets fulfilled. "Read 
the Holy Scriptures," says the apostle to the people of 
his own race, "and you will see that the ways of the 
Lord are justice and mercy. " 

3. GOD'S PLANS FOR THIS STUBBORN PEOPLE 

(11:1-36). 

God Has Not Cast Off Israel. 

11:1-10. We have seen how Israel has behaved 
toward God ; and one might have expected that God 
would in revenge have cast off his people. But Paul 
declares that God has not done this. "Of this I am," 
says he, "a living witness." God foreknew the people, 
and yet he chose it to be his own people. This he did 
not do in order to cast it. off. But it is now as in the 
days of Elijah. Then everything seemed so dark that 
even the Lord's prophet was near despair. Yet even so 
God had preserved a remnant] which had remained loyal 
to him. But God had not chosen even these for their 
good works ; but because He had mercy on them. 

The others God has hardened, so that, they neither 
see nor hear. Israel is now what it was of old. This 
has been the plaint of the men of God from Moses to 
Isaiah. 



209 

The Problem Solved. 

11:11-23. Are we to understand, then, that God 
has done this in order that they might fall? Of course 
not But God let them fall on account of their own 
stubborn behavior; and in His wisdom and goodness 
God so ordered it that their fall must further His plan 
of salvation. God now will try a new way of winning 
them. He therefore turned with his offer of salvation 
to the Gentiles, hoping thereby to induce Israel again 
to seek earnestly the favor of God. But if the fall of 
Israel brought the riches of God's grace to the Gentiles, 
how much more glorious must not the results be when 
Israel as a people is saved! "This/ 5 says the apostle, 
"is the great purpose always before me. God has made 
me His witness among the Gentiles ; and it is the 
greatest happiness of my life to do this work. But the 
salvation of my own people is never out of my thoughts. 
For if the rejestion of the Gospel by the Jews has 
caused the Gentile world to have a part in the glorious 
gift of the atonement, then will its acceptance by the 
Jews be followed by the life eternal. For after the con- 
version of Israel shall come the end of the world, and 
thereafter everlasting life/' 

[Some understand this rather vague expression, 
"life from the dead," to mean a great awakening in the 
Church when Israel is saved.] 

God can not have cast Israel off for good and all. 
For if Abraham, the first fruit and root of the people, 
was holy, his people also must be holy. That, is, not 
every individual Israelite. We have seen that most of 
them have rejected the Gospel; and so God has cut 
them off as dead branches on the tree of Israel. They 
were of the seed of Abraham, but were not connected 
with him in the bond of faith, and thus did not in truth 
belong to the people of God. In their place God has 
chosen people of Gentile birth and made them members 



2 1 

of the true Israel. Thus the history of Israel is the 
preface, as it were, to the history of Christ's Church 
among the Gentiles. This we Gentile Christians must 
not forget. Israel is the root, and the Gentiles are the 
branches ; and the branches do not nourish the root, but 
are nourished by the root. The Gentiles must not boast 
that God has cast off the Jews in order to put the Gen- 
tiles in the vacant place. The reason for the rejection 
of the Jews was their unbelief. God will regard Gen- 
tiles as His people, as long as they remain in the faith ; 
and with fear realize that God treats all alike, both 
when He has mercy on man and when He casts him off. 

The Great Purpose of God in All That He Does Is the 

Salvation of All. 

11 : 25-36. If God could graft the Gentiles into His 
Israel, He surely can do it with the Jews also, when 
they turn to Him. God has shaped the course of his- 
tory, and revealed His plan to His apostle ; else neither 
Paul nor any other man could have known anything of 
these things. A "hardening in part has befallen Israel" ; 
and it will continue until God shall have led the great 
army of saved Gentiles into His Church. Then salva- 
tion shall come also to Israel as a people; as it is writ- 
ten, that "when Christ, the Deliverer, comes, He shall 
turn away ungodliness from Jacob ; and forgiveness of 
sins shall be the foundation of His New Covenant w T ith 
the Jewish people." 

By reason of their rejection of the Gospel the Jews 
are, to be sure, the objects of God's anger, while salva- 
tion is given to the Gentiles. But as His Chosen People 
God loves the Jews for the sake of Abraham, Isaac and 
Jacob ; for He never repents of His goodness. 

The Gentiles were in time past disobedient to God, 
yet they have obtained mercy. Now the Jews are dis- 
obedient ; and God has given them over to such dis- 



211 

obedience, in order that He might thereby draw them 
to Himself, and again cover them with mercy. 

Thus. God deals in the same way with all; and His 
great purpose is salvation for both Jew and Gentile. 
Both are deep in the mire of sin; and God has shaped 
history in such a way that He has gathered all together 
into the great mass of sinners, in order that He might 
show to all the same great mercy. 

Unsearchable as are God's judgments, and His ways 
past tracing out, it will appear at last that here is a 
dept of riches both of wisdom and mercy, far beyond 
our power to understand. For of Him, and through 
Him, and unto Him, are all things ; He is the begin- 
ning and the end of it all. To Him be the glory for 
ever. Amen. 

The apostle has now unfolded to us this wonderful 
picture of God's eternal plan of salvation, and has 
shown us how God has directed human history. Back 
of this history of the peoples stands the living God, who 
holds all the threads in His hands. His ways are past 
finding out, but His aim is the salvation of mankind. 

It is God's providen'ee in the history of the peoples 
which the apostle here sets forth ; not the manner in 
which God leads the individual upward to life and 
salvation. He does not say that Israel is to have a po- 
sition of vantage in the Church of the Xew Covenant r 
nor that the Jews are to receive something withheld 
from the Gentiles. In the Xew Covenant there is but 
one Israel, the true, believing, spiritual children of 
Abraham. But God, who forgets none of His creatures, 
will not forget the Jewish people. He is the God of 
all ; and He will do everything possible, that the Jews 
also may be saved. And it shall come to pass. Before 
the end of the world there will be a great revival among 
the Tews. 



212 

III. THE NEW LIFE IN ITS RELATION TO THE 
AFFAIRS OF OUR DAILY LIFE (12: 1-15 : 13). 

Paul has now laid before the Romans the Gospel 
which God had given him to preach. In the last part 
of the letter he points out how Christians must show 
their faith by their attitude in the different affairs of 
life. The power of God, which is in the free Gospel, 
must develop into a life in holiness. Paul puts all this 
into the form of an admonition. 

The Life of the Christians in the Church. 

12 : 1-8. The mercy which God has shown to the 
Christians is to be the new and motive power in them, 
causing their whole life to be devoted to the service of 
God. In their relations with their Christian brethren 
they are to be sober, and in their Church work they are 
to be faithful. 

Admonition to Brotherly Love and a Forgiving Spirit. 

12:9-21. Brotherly love is to be without hypocrisy; 
all their inner life full of the glow imparted by the 
Spirit of God. In prosperity and adversity alike, strong, 
helpful and hospitable, magnanimous toward enemies, 
and always sympathetic toward friends. None shall set 
himself up above others ; and as far as possible, Christians 
shall keep peace with all men. God will care for His 
own. They shall overcome that which is evil by doing 
that which is good. 

Obedience to the Government. 

13 : 1-7. The temporal powers are ordained of God 
to administer justice on earth. The Christian shall 
therefore honor them as God's servants, and do his 
duty as a citizen of the State; not because of the fear 



213 

of punishment, but out of respect for the government 
and its high calling. 

Love Is the Fulfilment of the Law. 

13:8-14. Christians must not in any way molest 
others, or work them any injury. They are to have 
self-respect, and keep themselves free of heathenish im- 
morality. They are the children of light, and have put 
on the Lord Christ. He shall soon come again. It is 
important, therefore, to be always on guard. 

The Habit of Judging Others in the Church. 

14: 1 — 15: 13. It is not the business of one Chris- 
tian to judge the other. It is the province of the master 
to judge the servant; hence it is not ours to judge the 
servant of another, of Christ. Let each be allowed to 
arrange his own life as his own conscience dictates ; and 
then Christ shall at last pronounce the final judgment. 
Especially are they who have more advanced ideas to 
be charitable and considerate in dealing with such as 
have their doubts and scruples about the right to do 
certain things. Let all remember that the Kingdom of 
God is not eating and drinking. Therefore none shall 
bring strife into the Church because of such things as 
these, but rather bear the infirmities of the weak. In 
this matter, also, Christians shall try to follow in the 
footsteps of their Master. He became the servant of 
all; of the Jews first, and then by God's grace of the 
Gentiles also. Therefore God's name is praised among 
all, both Jews and Gentiles. Thus are fulfilled the Old 
Testament prophecies. None, then, shall exalt himself 
above the other. 

This part of the letter closes with the wish that God 
may fill the Christians in Rome with all joy and peace. 



214 

Closing Remarks (15:14—16:27). 

The main part of the letter is finished. There fol- 
low some closing remarks of a more personal nature, 
together with a final greeting. 

15:14—21. The apostle makes a forceful statement 
of his reasons for writing this letter. Then he tells 
(15:22-33) that it is his purpose to visit Rome on his 
way to Spain; but first he must carry the money which 
he has collected to Jerusalem. He begs (16:1-2) the 
Church in Rome to receive with all kindness sister 
Phebe, who brings them the letter and who is from Cen- 
chrea, the port of Corinth. Then he sends special^greet- 
ings to a number of persons (16:3-16). Last of all 
(16: 17-27) he issues a warning against all things con- 
trary to the true doctrine; and he prays that God, may 
strengthen and guide the Roman Christians in all 
things. 



The Two Letters to the Church at Corinth* 

These letters cast a flood of light on conditions in 
the earliest Christian Churches, as do no other writings 
of those times. The German scholar. Prof. Dr. Wei- 
szaecker, says : "These two letters are in an eminent 
degree historical. They describe a series of conditions 
and facts in such a way as to be a good substitute for 
the usual historical documents. In many respects these 
letters are the only, and in others the best source of 
knowledge which we have. Even if we had nothing- 
more than these letters, they would be sufficient to show 
us the oldest form taken by the Christian religion in 
Greek-Roman soil." And the French scholar, Prof. 
Godet, says : "These two letters have a special interest 
to the Church. They unfold to us, as do no other let- 
ters, the inner life of a large Congregation in those 
earliest times. They let us see the magnitude of the 
war waged by the apostle of the Gentiles ; and they 
give us a deep insight into his character, his emotional 
nature, and his whole personality." 

The letter to the Romans shows us the apostle in his 
fight against Jewish ideas and traditions, which threat- 
ened to destroy the Gospel and the Church ; while the 
letters to the Corinthians show him in his fight against 
heathen ideas and traditions, which threatened the Gos- 
pel and the Church from the opposite direction. 

Concerning the city of Corinth and its Congrega- 
tion, read Part I of this volume, pages 97-102, 110-112. 



First Epistle to the Corinthians* 

This letter begins, as is usual, with greetings and an 
introduction (1 :l-9), and ends with some personal clos- 
ing remarks and a farewell greeting (chap. 16). The 
main body of the letter deals with the many difficulties 
of the Congregation, torn as it was by disputes con- 
cerning Christian duty and Christian liberty; and an- 
swers the many questions put to him; trying in general 
to bring order out of the chaotic conditions in this 
Church. 

THE PLAN OF THE LETTER. 

Salutation. 1 : 1-9. 

1. Against sectarianism. 1:10-4:21. 

2. Against immorality and dissensions in the Church. 5-6. 

3. Concerning marriage. 7. 

4. Of Christian liberty and its limitations. 8: 1-11:1. 

5. Answers to a number of questions in regard to conditions in 
the Congregation, and in regard to the public Church service. 
11:2-31. 

6. Of God's Spirit, and of spiritual gifts. 12-14. 

7. The resurrection of the dead. 15. 
Conclusion and greeting. 16. 



Introduction and Salutation. 

1 : 1-9. The letter begins with a greeting to the 
brethren; and the apostle expresses his joy in the knowl- 
edge that the truths of the Christian religion had gained 
a foothold among them, and that the spiritual gifts had 



217 

been poured out abundantly upon them. He prays God 
that their lives may always be marked by true holiness. 
Thus the introduction is characteristic, in that it 
gives the Congregation an inkling of those things which 
are weighing on the mind of the writer. 

1. AGAINST SECTARIANISM (1:10-4:21). 
Away with Party Divisions. 

1 : 10-16. The apostle denounces the party feeling, 
which always brings strife and divisions, and which 
threatens to disrupt the Congregation; and he urges 
them to be quit of this unseemly contention, and to be 
of one mind. They are not to worship men; and they 
must not use his name, or that of any other leader, as 
a party slogan. None of these names can save them. 
Paul has not been crucified for them, nor have any been 
baptized into his name. Christians are to belong to 
Christ, and to none other. Therefore Paul is glad that 
he has baptized only two persons in Corinth; so that 
people can not boast of being better than others because 
of having been baptized by Paul himself. 

The Wisdom of the World, and the Foolishness of God. 

1 : 17-31. "Christ has not sent me to baptize/' says 
the apostle, "but to preach the good news of salvation." 
And this is what the apostle does ; and he never asks 
what and how the people would like to have him preach. 
He knows that the Jews want proofs which they can 
see and handle; and that the Greeks have a weakness 
for philosophical essays set forth in polished language. 
But he does not resort to such means; for thereby the 
wisdom and power of God in the Gospel are weakened ; 
the hearers are interested in the style of the discourse, 
and forget the matter itself. For the Word of the 



218 

cross is widely different from the wisdom of this world. 
This wisdom can not rise to such heights. Therefore 
the Word of the cross seems foolishness to the great 
mass of the "w r ise" in this world. But they who in sim- 
plicity of heart, believe this Word, and are saved by it, 
experience that it is the power of God. Through the 
preaching of this Word, which was to the Jews a stum- 
blingblock, and to the Greeks foolishness, God has 
shown it to be both wisdom and power; for this Word 
alone was able to raise up and save that which the world 
looked down on and despised. Thus God puts to shame 
that which is great and strong and wise in the eyes of 
the world. The Christian has, therefore, nothing of 
which to boast before God; for all that he is or has is 
given him by reason of his being in Christ, and Christ 
in him. 

Paul's Preaching. 

2 : 1-5. Paul did not come to them in the character 
of a traveling lecturer, with smooth speech or deep 
speculations. But in simple language he preached to 
them the testimony of God concerning salvation in the 
crucified Jesus ; that all might understand that the per- 
suasive power of his words was not a result of his skill 
as an orator, but was caused by the Holy Spirit, who 
through these words showed forth His power. 

Wisdom Among the Full grown. 

2: 6-16. However, Paul also can speak wisdom. He 
can do it, he says, to them that are somewhat advanced 
in Christian knowledge. But remember that, it is God's 
wisdom which he speaks ; the wisdom that has been 
hidden, God's eternal decree of salvation, whatsoever 
thing God prepared for them that love Him. This is 
something which no man of himself could ever con- 



219 

ceive. For the mind of man, drawing its wisdom out 
of its own depths, can not. grasp the thoughts of God ; 
these are of another nature, and to the natural man 
they are foolishness. Only God's Spirit can reveal God's 
thoughts to us ; for the Spirit alone knows God's heart ; 
and the Spirit alone can teach us to present these 
thoughts of God in the right way. It is not possible to 
judge the thoughts of God by means of our little sys- 
tems of so-called philosophy. None but such as have 
the Spirit of God in their heart can judge of these mat- 
ters. Neither can men properly judge the children of 
God; for they do not know the Lord's mind, nor can 
they instruct God's children in spiritual things. But we 
Christians have the mind of Christ. 

Spiritually, the Christians in Corinth Have Xot Come of 

Age. Their Partisan Strife Is Evidence of 

Their Childishness. 

3:1-15. The Church in Corinth has not reached 
such spiritual maturity that the apostle can lay before 
them the deeper things. In the matter of religion the 
Corinthian Christians are as little children who need 
milk. There is too much of carnal jealousy and strife 
among them,, as evidenced by their violent partisanship. 
What can it profit them to wrangle about Apollos and 
Paul? These are but God's servants. Thfcy may plant 
and water, but God must give the increase. They may 
build the Church of God, but there is only one sure 
foundation, Jesus Christ. The several builders build, 
each as well as he can. Some do better, and some 
poorer work. The great day of judgment shall reveal 
whether or not the work of each can stand the test. 
Therefore we would better leave the question open till 
that dav comes. 



220 

The Congregation Is God's Temple. 

3 : 16-23. God dwells in the Congregation, and there 
he will be worshiped. Therefore the Church is holy 
and must not be destroyed; for if any man destroy it, 
him shall God punish. It is not only unwise teachers 
who may destroy the Congregation. It may be that 
some member of the Church is puffed up, is wise in his 
own conceit, and fondly imagines that he surely knows 
a thing or two. If such there be, he should know that 
God takes the wise in their craftiness, which in the sight 
of God is mere vanity and foolishness. Let the mem- 
bers of the Church in Corinth be on their guard. And 
then they must no longer boast of being followers of a 
certain teacher. They are to ? bear in mind that all the 
teachers, no matter what their name, are sent of God to 
show them the way, and that whatever meets them is 
sent for their good ; and first of all they must remember 
that they belong to Christ, and through Him are the 
children of God. 

Paul Is the Lord's Servant, and the Lord Is 
Paul's Judge. 

4: 1-5. They whom the Lord has called to preach 
the Gospel are servants of Christ; and the Lord de- 
mands that they be faithful. The servant, must render 
an account t<? his master; and only the master has any 
right to judge the servant. This has been the apostle's 
rule of action. He leaves the judgment to the Lord; 
and when the Lord comes to hold judgment, much that 
was hidden will be brought to light, and we shall see 
that we often were mistaken in our judgments. 

Paul's Defense of Himself. 

4:6-21. The apostle fairly lashes the Corinthians 
in most scathing terms for being puffed up and for their 



221 

foolish and conceited idea that they were the proper 
persons to judge him and Apollos. With fiery eloquence 
he describes his life in strife and suffering because of 
them. This part of the letter especially shows Paul as 
a man who could put. his words cunningly together, and 
who was a brilliant orator. One is in reading it strongly 
reminded of the Old Testament prophets. 

The Corinthians are arrogant and overbearing. They 
think themselves so superior, wise and strong, that they 
can look down on their foolish, despised and maltreated 
apostle. They imagine themselves as perfectly able to 
sit in judgment on him. The apostle does not, how- 
ever, now wish to put them to shame; he merely re- 
minds them that no matter how many teachers they may 
have, they have him, Paul, as their only spiritual father. 
Therefore it. is highly improper of them to put them- 
selves up as his judges. They should imitate him rather 
than judge him. 

They must not think that he fears them because of 
their arrogance, and dares not come to them. But he 
sends his faithful friend Timothy to look into the mat- 
ters complained of among them. And now it will de- 
pend on the behavior of the Corinthians themselves, 
whether Paul is to come to them in a spirit of gentle- 
ness, or come to punish them. 

2. AGAINST IMMORALITY AND DISSENSIONS IN THE 
CHURCH (5:1-6:20). 

Sexual Immorality in the Church. 

5 : 1-13. Paul has said what he had to say against 
the spirit of partisanship; and he has spoken his mind 
on the subject without himself becoming a partisan of 
either faction. But there were other causes of com- 
plaint also against the Corinthian Church. All sorts of 
offenses against sexual morality are a part of the 



099 



heathen life ; and it takes a long time for converted 
heathen to rid themselves of these vices. The reports 
of missionary workers have always and everywhere told 
the same story. 

There had been an especially flagrant instance of 
such vice among the Corinthian Christians. One of 
these lived in incest with his stepmother. But the Co- 
rinthians had in their arrogant conceit been so busy 
passing judgment on the apostle, that they had found 
no time to punish this outrage against all decency. It is 
a matter easily disposed of, says the apostle. There is 
but one thing to do, and that is to expel the man from 
the Congregation ; turn him out into the wicked world, 
where Satan rules, and there will soon be made an end 
of such an unclean animal. Or it might be that the sin- 
ner would come to another way of thinking, and be 
saved, before the day of grace is ended. 

The Congregation must cease their boasting, and 
rather begin a thorough house-cleaning. This would 
be especially appropriate at this season, just before 
Easter. Let them shun the company of those w T ho call 
themselves brethren, but who openly lead vicious lives. 
Such people should not be tolerated in the Church. 

Members of the Congregation Go to Law with One 
Another before the Heathen Courts. 

6: 1-11. There are other matters also that cause the 
apostle much sorrow. Christians have suits at law con- 
cerning things of only temporal importance, and before 
heathen judges. It is a disgrace that Christian Church 
members cannot settle such little matters among them- 
selves. Some time the Christians are to judge even 
angels. These suits at law are a blot on the Church. 
Christian people should rather suffer than do wrong. 
Licentiousness, covetousness, drunkenness and backbit- 
ing are sins which exclude one from God's Kingdom. 



22;} 

While the Corinthians vet lived as heathens, many of 
them had been guilty of these sins. But they had been 
washed in Baptism, and sanctified and justified in the 
name of the Lord Jesus, and in the Spirit of God. They 
are set free from their former life of sin, and have be- 
gun a new life in purity and holiness, having received 
forgiveness of sin. 

Christians Must Lead a Chaste Life. 

6 : 12-20. Christian liberty is a great thing, but it 
must not be abused. It must not be made into liberty to 
do wrong. Unchastity is not to be regarded as something 
of little account, as merely an innocent gratification of 
a natural want, like that of hunger. For the body is 
"not for fornication, but for the Lord." The body of 
the Christian is a member of Christ, and a temple of 
the Holy Spirit. Therefore the Christian must shun all 
forms of unchastitv, and lead a clean life to the glorv 
of God. 

3. COXXERXIXG .MARRIAGE (7:1-40). 

The Congregation in Corinth had sent a letter to 
Paul, asking him a number of questions, mostly concern- 
ing matters of discipline. These questions he answers 
in the chapters now before us. One delicate matter with 
which to deal in the earliest. Gentile Churches was the 
question of marriage. In heathen circles there were 
even at this time certain persons who praised the un- 
married estate as being morally more clean than the 
married estate. It is not difficult to understand how 
such an idea came to be born in the Churches. Later 
on this idea was to spread and gain strength, until it 
ruled the Church. It still holds full sway among the 
Roman Catholics. Another difficulty was caused by the 
so-called mixed marriages, in which one of the parties 



224 

was an unbeliever and the other a Christian. The 
apostle deals with these matters carefully and tactfully. 

Marriage Is Not a Sin. 

7:1-9. Marriage is not an immoral institution. 
Quite the reverse. The unmarried are exposed to much 
temptation. Therefore, in the case of most people, mar- 
riage is advisable. 

Divorce. 

7: 10-16. It is not advisable to dissolve the mixed 
marriages. Interest in the Christian training of the 
children should keep the Christian husband or wife from 
taking such a step. Besides, the unbeliever might pos- 
sibly be converted to the Christian faith. But if the un- 
believing husband divorces his Christian wife, this is 
another matter. Then it is he who has dissolved the 
marriage. The wife is not a slave. God has called us 
to live our life in peace. 

Christians Are to Remain in Their Old Calling. 

7:17-24. In general, it is a good rule that the 
Christian should remain in his old calling and condition 
of life; and he must obey the laws of the State. This 
the slave also should remember. The liberty to which 
they are called is liberty in Christ. It is to make them 
spiritually free that Christ, has bought them with His 
blood. 

Young People and Marriage. 

7 : 25-38. To the young people, and particularly to 
the young girls, the apostle gives the advice that on ac- 
count of the distress and dangers threatening the Chris- 
tians, they would better remain unmarried. For the 
affliction may be more keenly felt when one is living 
with a wife or husband. Paul wants to spare his young 



225 

friends this greater sorrow. And then, the unmarried 
are more free to take the proper measures when the 
troubles come. But the apostle does not want, them to 
be understood as holding the view that the unmarried 
state has any peculiar sanctity. 

Widows. 

7 : 39-40. Widows have full liberty to marry again ; 
but they should then see to it that they find a Christian 
husband. Under the existing circumstances they prob- 
ably do best, however, in remaining unmarried. 

4. OF CHRISTIAN LIBERTY AND ITS LIMITATIONS 

(8:1-11:1). 

One of the questions put to him by the Congrega- 
tions causes the apostle to take up this matter of Chris- 
tian liberty in temporal matters. The city markets sold 
meat which had been bought from the heathen temples. 
In the sacrifices to the idols the whole carcass of the 
animal was not used, and what remained of it was sold. 
This placed many Christians in a difficult, position. Some 
said: "All things are lawful/' while others had their 
serious scruples. To these it seemed that the meat in 
question was not exactly as other meat. Even though 
the Christians believed in the one true God only, and re- 
garded idols and their worship as an empty farce; still 
the minds of many were muddled in this matter. They 
had grown up as heathens in heathendom, and had 
feared the gods. It was, therefore, not easy to break 
loose from all this. The old feeling that the idols might 
be something after all was hard to be rid of. They 
might be demons or other mysterious beings, and might 
be dangerous. Now, the whole carcass of the animal 
had been dedicated to the idol; and if a man should eat 
some of this meat, he would in a way be forced into this 



mystic circle of witchcraft. He would in some degree 
come into a sort of relationship with the idol, which 
would thus gain some power over him. Again, even if 
one did not himself buy such meat, he might be invited 
to a meal with a friend who was a heathen ; and there 
the meat was on the table. What was a Christian then 
to do? — The liberals simply laughed at. the matter; but 
there were others, whose conscience was troubled, and 
who did not see their way clear. 

The answer of the apostle is marked by far-seeing 
wisdom. On the one hand it. is important to hold fast 
the principle of Christian liberty in such things ; while 
on the other hand one must avoid becoming a stumbling- 
block to the weak brethren. 

Puffed-up Knowledge and Brotherly Love. 

8 : 1-3. All have made up some kind of an opinion 
concerning the sacrifices to the idols. That is an easy 
matter. But there is this danger in connection with 
"puffed-up knowledge/' that people who have it, and 
are so sure of always being in the right, are also prone 
to act with no regard for others. And then things go 
wrong. Such people forget that "love edifieth!' One 
who thinks that he understands it all, merely because he 
has framed up some kind of opinion, is apt to find him- 
self badly mistaken. His knowledge is very superficial. 
But if we love God, we are known of God; and he will 
help us to understand aright and to act in accordance 
with the law of love. 

The Bating of Meat Sacrificed to Idols. 

8:4-13. On these premises it is not difficult to see 
the true answer to this question concerning the eating 
of meat which has been sacrificed to the idols. This 
much is certain, that there is but one God. As Christians 



227 

we are His own. The idols do not. exist; they are 
nothing. But all Christians have not reached any clear 
conviction on this point; and they may take offense if 
we make use of our proper and undoubted Christian 
liberty. Then it is better to let love rule, and to abstain 
from eating the meat in question. 

Paul as an Example for Imitation, 

9 : 1-27. In this matter, says the apostle, Christians 
may well follow his example. None had spoken 
stronger words concerning Christian liberty; and Chris- 
tianity had come to the Corinthians through Paul's 
preaching. He had the right to marry, as the other 
apostles had done; but he had not done it. He had the 
right to be paid for his work, as had every soldier, or 
laborer, or beast of burden, or the priest in the temple ; 
but he had not made use of this right. However, they 
must not understand him as meaning to say that he was 
at liberty to preach the Gospel, or not to preach it. No, 
he must preach. This was the deepest desire of his 
heart, besides his greatest happiness. So his reward is, 
that he can give them the Gospel without charge; that 
the cost could keep none away from hearing his preach- 
ing. "For though I was free from all men, I brought 
myself under the bondage to all, that I might gain the 
more." 

On this rule Paul had acted. Among the Jews he 
lived as a Jew, observing the Law; and among the 
Greeks as a Greek, free from the bonds of the Law; 
— "not being without law to God, but under law to 
Christ." So the rule of his life had been: All things 
to all men, that he might by all means save some. He 
does all for the sake of the Gospel. In the games held 
near Corinth they had seen how every man who was 
to take part in the race trained himself for it, hoping to 



22 S 

win the prize. This is what Paul does also, he says. 
He runs, he fights, he brings his body into bondage ; 
that he, who preaches to others, may not. himself be re- 
jected, but may receive the incorruptible crown. 

Here the apostle has given us a beautiful picture, a 
grand charter of liberty: Willing surrender of one's 
personal rights; in love making one's self the servant 
of all in order to save as many as possible. 

Admonition from Israel's History. 

10: 1-13. The Christians in Corinth are asked to 
take warning from the old Israelites, who are the fathers 
of the Christian converts among the Gentiles also (Ro- 
mans 4: 12-11: 17). God was with them with His pro- 
tecting love. When they passed through the Red Sea 
they received a Baptism which united them with their 
deliverer, Moses ; and they were fed by supernatural 
means, — a Lord's Supper. They ate the Spiritual Bread 
and they drank from the Spiritual Rock. In the Old 
Testament the Lord is often called a Rock; and the 
apostle here speaks of this Rock as being Christ, the 
Messiah. In spite of all this the Israelites gave them- 
selves over to one sin after the other ; and they again 
and again brought down upon themselves the anger of 
God, because they did that which was evil in His sight. 
And "these were our examples, to the intent we should 
not lust after evil things," but shun them. 

Of Taking Part in the Sacrifices to the Idols, and in 
the Feast Connected with Such Sacrifices. 

10:14—11:1. Christians must have nothing to do 
with any form of idolatrous worship. They know that in 
the Lord's Supper we have communion with Christ and 
with one another. Thus it was also with the old Israel- 
ites. In eating the sacrifices they came into communion 



229 

with God, to whom the altar with everything on it was 
dedicated. To eat the sacrifice is to come into com- 
munion with the god to whom the sacrifice is offered, 
and with them that worship him. So if one take part 
in the sacrifices and feasts to the idols, he comes into 
communion — not with the idols, for they do not exist — 
but with the demons, or evil spirits who stand back of it 
all, and have seduced the heathen, and caused them to 
worship idols. 

It is not specially difficult to do the right thing in 
these matters. Every man must do that which his con- 
science dictates, with all deference to the opinions of 
others. But first of all he should remember that all his 
acts should redound to the glory of God. Thus he best 
promotes the salvation of others. This has been the 
apostle's rule of life, and Christians do well to follow 
him; for he walks in the footsteps of Christ. 

5. ANSWERS TO A NUMBER OF QUESTIONS IN RE- 
GARD TO CONDITIONS IN THE CONGREGATION. 
AND IN REGARD TO THE PUBLIC CHURCH 
SERVICE (11:2-31). 

11:2-16. As Christianity made its way to the 
peoples, and gained adherents among Jews and Greeks, 
and these were to be organized into Congregations, 
there naturally were many new questions demanding an 
answer. The Jews and the Greeks had their different 
ideas and customs ; and it was not in every case an easy 
thing to decide as to what might be best. Naturally, 
then, these people looked to the apostle for advice ( 1 1 : 
2, 16). Such a question it no doubt was which the 
apostle here undertakes to answer: the. question in re- 
gard to the proper dress for women in attendance at 
the public Church service. With the Greeks it was the 
custom for men and women to perform their religious 
ceremonies with unveiled faces. With the Tews it was 



230 

an ancient custom to veil the head when they offered 
prayer. Of course, it took some time before a new 
Christian custom was established. In the meantime 
some Christians were offended by what the others held 
to be entirely proper; and so there was a great oppor- 
tunity for wrangling. 

As to whether or not women should be veiled dur- 
ing the public Church service, the apostle emphasizes 
that this is not a specially important matter; but at the 
same time he points out that even in such a question 
as this the new Christian view of life will have certain 
results. Christ is the Head of the man, and the man 
is the head of the woman. It is most seemly that a 
man prays to God with unveiled head, while a woman 
should be veiled, as a sign of womanly modesty. Na- 
ture itself seems to have suggested this. Man was 
created first, in the image of God, and with the dignity 
of a ruler. But woman receives her dignity through 
the man ; and nature suggests this, also in that there is 
given to woman a natural veil in her long and lux- 
uriant hair. Therefore women should have a sign of 
respect on their head, because of the angels. 

There has been much controversy as to what the 
apostle means by this "because of the angels." It may 
be that here, as in 4:9 (cf. Hebrews 1: 14 and Gala- 
tians 3:19), the angels stand as representatives of 
natural law ; or we may understand it to mean that 
each Christian has his angel, who is always with him, 
rejoicing or grieving because of his good or bad deeds. 

Love Feasts and the Lord's Table. 

11:17-34. The apostle here utters a sharp repri- 
mand because of certain much worse things complained 
of as having occurred in connection with the Church 
service. 



231 

In the Greek Churches it was a common and favor- 
ite custom to serve a full meal whenever they celebrated 
Holy Communion. The custom of having such ban- 
quets was one of long standing. In the Churches cer- 
tain abuses now crept in. The members belonging to 
the more wealthy class brought with them more and 
better food than the poor could afford; and they hur- 
riedly ate and drank what they had brought, while the 
poor went from the table as hungry as when they sat 
down. So it was very far from being a love feast. 
The poor felt themselves slighted and despised; and in- 
stead of being a joy and a means of closer brotherhood, 
these common meals became a cause of unseemly con- 
tentions. 

Such conduct is an insult to the Church of God, and 
a most improper preparation for receiving Holy Com- 
munion. Here is a matter of grave importance. There- 
fore the people are admonished to remember and bear 
in mind what Paul has taught them concerning the 
Lord's Holy Supper. It was instituted by the Lord 
Jesus in the night in which He was betrayed. He gave 
them with the bread and wine His body and blood. 
When partaking of the Supper they should remember 
Jesus and keep clearly in mind, that in His blood, which 
He shed for them, there is made a New Covenant be- 
tween them and God. By coming together about the 
communion table they proclaim the Lord's death till He 
come. But. by their unseemly conduct they show con- 
tempt for the Lord's body and blood, and they shall be 
held to answer before God for this wickedness. There- 
fore each man shall prove himself before going to Com- 
munion; for he who goes to the Lord's Table in the 
same way in which he goes to another meal, brings 
down upon himself God's judgment. The many cases 
of sickness and death in the Corinthian Church at this 
time should cause the members to take serious thought, 



282 

and to pass judgment on themselves. If we do this we 
are not judged of God. Yet the judgments of God 
during our days of grace have the purpose to promote 
our salvation. If the Corinthians wish to continue their 
common meals in the Church, they must conduct them 
in a Christian way. If they want to make them just 
like ordinary meals, it would be as well for each family 
to eat in its own home; else these Church gatherings 
may bring down the judgment of God upon the Con- 
gregation. 

6. OP GOD'S SPIRIT, AND OF SPIRITUAL GIFTS 

(12:1-14:40). 

On the day of Pentecost the Spirit of God had been 
poured out on the new Church; and with the Spirit 
came a fulness of spiritual gifts as evidence of the new 
life which so mightily stirred the Congregation of be- 
lievers. These spiritual gifts were the clearest mark of 
cleavage .between the Christians and the unbelievers, 
showing that the souls of the Christians were mightily 
stirred with aspirations of a higher nature. These gifts 
and the expectation of Christ's speedy coming again to 
judgment characterize the earliest. Church more markedly 
than any Church of later date. "The Lord will soon 
come again" and "we have the Holy Spirit,'' these are 
the thoughts that sustained the earliest Christians in 
time of trouble, and gave them the courage and the wish 
to work for God's Kingdom. But even these things 
could be misused and become a source of dissensions, 
envy and fanaticism. This is what had happened in 
Corinth, and it caused much irritation. They quarreled 
over the question as to which of the spiritual gifts was 
the greatest. Some held the gift of prophecy to be the 
greatest; but the one gift which had the strongest party 
of admirers was the gift of speaking in tongues. None 
other was so much admired as the one who had this gift. 



233 

No doubt the Congregation had in their letter asked 
the apostle to instruct them in this matter also; and so 
he takes up the question, and answers it at some length. 
In this he has done the whole Church a great service. 
He saved it from disintegration through ecstatic excite- 
ment. The apostle holds fast that these gifts come from 
the Spirit of God; but for all that they are dangerous 
if put to a wrong use. 

The Spiritual Gifts Are Gifts from the Spirit of God. 

12 : 1-3. The difference between a heathen and a 
Christian is this, that the heathen is led by the dumb 
idols, while the Christian is inspired and guided by the 
Holy Spirit. So much the Christians in Corinth know 
of their own experience. The Christian is known in 
this, that he confesses Jesus as the Lord. If he has 
the testimony of the Holy Spirit he can not do other- 
wise. With this statement the apostle lays the sure 
foundation of his later argument. The unanimous con- 
fession of all Christians shows that in all of them the 
source of life is the Holy Spirit; and that the work of 
the Spirit in the Churches has the one purpose: that 
from everything, from all hearts and all lips, shall come 
the confession, that Jesus is Lord. 

There Are Diverse Gifts, but the Same Spirit and the 
Same End in View. 

12: 12-31. It is with the Church of Christ on earth 
as with our body. This consists of many members. 
Each member has its purpose. All are necessary. No 
member can be lopped off without injury to the whole 
body. When all the member work together the body 
prospers and finds life enjoyable. 

So it is also with the Church. It is the body of 
Christ, and the Christians are its members. Each re- 



234 

ceives his special gift and must use it for the benefit 
of the whole body. But all shall try for the greatest of 
all spiritual gifts. To this the apostle now wants to 
point out the way. 

The Greatest Spiritual Gift of All. 

13: 11-13. The several spiritual gifts are good, and 
it is well enough to desire them. But there is a still 
better way of service in God's Kingdom ; and this way 
may be found and followed by all Christians. This is 
the bright and flowery way of love. It is better than 
the gift of prophecy and speaking with tongues ; better 
than the greatest knowledge, the strongest faith, the 
most sure hope. Everything here on earth is imperfect 
and incomplete; we can not see the innermost kernel of 
things. But when everything is at last open before us, 
there shall abide faith, hope, love, these three ; and 
standing out in the brightest splendor of Heaven and 
eternity is love. It is the greatest of all. 

In this hymn to the praise of love the spirit of the 
apostle has soared to heights unknown, as we some- 
times find him doing. There is not in the world's litera- 
ture anything to bear comparison with this inspired 
"Love's Song of Songs." No other eye has looked so 
deep into the heart of God as did the eye of Paul ; and 
therefore these things could be better depicted by him 
than by any other tongue or pen. How small every- 
thing else seems! Strive to reach the greatest — Love! 

Speaking in Tongues, and the Gift of Prophecy. 

14: 1-25. Striving after love can well go hand in 
hand with the striving after other spiritual gifts. And 
the highest of these is the gift, of prophecy. It is not 
true, as many in Corinth thought, that speaking in 
tongues is the greatest. Paul gives the simple, plain 



235 

words which all can understand a much higher place 
than the incomprehensible speaking in tongues, which 
many looked up to with admiration, regarding it as the 
highest inspiration. 

There is a wide difference between speaking in 
tongues, as it was called, and prophecy. The man who 
"spoke in tongues'' spoke to God, and none understood 
what he said, unless some man at the same time re- 
ceived the gift of interpretation and was thus able to 
explain what was being said, and edify the others. The 
gift of prophecy was something entirely different. The 
"prophet" was inspired to speak in a way to be under- 
stood by all. He received grace from God to reveal the 
hidden thoughts of the heart, and God's thoughts of 
mercy; and God opens the eyes of the prophet, that he 
may see the meaning of the Scripture and of God's pro- 
vidence. Thus the prophet may with divine authority 
comfort, admonish and edify the Congregation ; so that 
all, whether they belong to the Church or not, may 
understand that here is revealed the power of God. The 
speaking with tongues may be well enough, but the 
speech of prophecy is much more to be desired. The 
first is compared by Paul to the noise of a musical in- 
strument which "gives not a distinction in the sounds." 
It is speaking into the air, and means no more to the 
hearers than if they heard a language of which they 
had no knowledge. The man who speaks in tongues 
has some sort of spiritual exaltation, but his sober judg- 
ment has nothing to do with the matter. It is much 
better, then, to pray to God, or sing his praise, in words 
which all can understand, and by which they may be 
edified. This is what Paul himself does. "I had rather 
speak five words with my understanding than ten thou- 
sand words in a tongue" which nobody understands. 
The putting of too high a value on the gift of tongues 
is childish. The Word of God wants to be spoken in a 



236 

way to be understood. A stranger coming into a Con- 
gregation in which all were given to this form of re- 
ligious ecstacy, or frenzy, must regard them as demented. 
But if they prophesy, his conscience will be touched, and 
he will fall down and worship, declaring that God is 
among you indeed. 

Decorum in the Public Church Service. 

14 : 26-40. The purpose of the service is edification ; 
and the spiritual gifts are to be used with this purpose 
in view, so that all things may be done decently and in 
order. The speaking with tongues is to be limited to 
not more than two or three persons; and if there is no 
interpreter, it should be stopped. Two or three prophets 
may speak, each in his turn, that all may be instructed 
and exhorted. Good order must be maintained ; for God 
is not a god of confusion, but of peace. Women are to 
keep silence in the Churches. If they are inspired to 
pray and prophesy, they may be given the opportunity 
(11:5); but if they would learn anything, let them ask 
their own husbands at home. In Corinth they had fol- 
lowed another rule; but this could not decide the matter 
for other Churches. People of spiritual discernment 
should agree with the apostle in this matter. At any 
rate, let them desire to prophesy, and not forbid to speak 
with tongues ; only that all be done decently and in order. 

7. THE RESURRECTION OP THE DEAD (15: 1-58). 

Here we come to the last of the questions asked by 
Corinthians. It concerns one of the most important 
articles of the Christian faith, that dealing with the 
resurrection of the dead. In the Congregation there 
have been some whom this question has involved in dif- 
ficulties. To many it was a stumbling-block. The doc- 
trine concerning resurrection from the dead had not 



237 

stood out clearly among the people of Israel. It is one 
of the truths which did not come fully out into the light 
till brought out by the resurrection of Christ. To the 
Greek way of thinking, this doctrine was meaningless or 
something to be laughed at (see verses 12 and 35). So 
it is not strange that the Christians were sometimes 
troubled with doubts. But this very dogma is especially 
prominent in the preaching of Paul. Christian faith and 
hope grow. in this soil; take it away, and they wither. 
Paul, therefore, discusses this important matter soberly 
and without reservation, in order that all may under- 
stand that their faith and hope have a sure foundation. 

Christ Dead and Risen Again. 

15: 1—11. Paul first reminds the Corinthians that he 
had always preached to them as the fundamental truths 
of salvation: that Christ, died for our sins, that he was 
buried, and was raised on the third day according to the 
Scriptures. He had also told them that this was some- 
thing on which they could firmly rely; for many men 
and women had with their own eyes seen the risen 
Savior; and many of these witnesses were still living. 
Paul himself, also, can bear testimony to this truth. For 
he also had seen Jesus ; and this sight had changed him 
from a persecutor into a confessor of Christ. It can, 
then, be no mere hallucination; it is something about 
which all Christians are agreed. 

// Christ is Not Risen, the Whole Christian Religion 
Falls to the Ground. 

15: 12-19. The resurrection of the dead must not be 
denied; for such denial would be the same as a denial 
that Christ was raised from the dead. But if this denial 
were true, the preaching of the apostles would be a great 
swindle. For the central idea of their preaching was 



238 

Christ's death and resurrection. And the Christian faith 
would be vain; there could be no forgiveness of sins. 
Forgiveness depends on the death and resurrection of 
Christ. If he is not risen, then they that have died in 
faith in the crucified and risen Savior are now lost ; for 
they believed a lie. And we who live are the most 
pitiable of all men ; for we cling to a hope which does 
not reach out beyond this present life. 

Now Christ Is Risen; and Salvation Is Sure. 

15:20-28. However, thank God, the doubters are 
wrong; Christ is risen. And so all who believe in Him 
shall rise also. It is certain that death came upon all 
by the sin of Adam; and it is equally certain that all 
who belong to Christ shall be made alive. With Adam 
begins the long line of those who die. With Christ 
begins the line of those who rise again, each in his own 
order, till the last among them is saved. For Christ 
shall not lose any of them that are His own. When 
He shall have finished His work of salvation, and con- 
quered the last enemy, which is death, He shall place in 
God's hand that kingdom of grace in which God had 
made Him Lord and King; and God shall then be all in 
all. The love and glory of God shall shine upon and 
bless the hosts of the saved in the New Heaven and the 
New Earth. 

In Their Habits of Life the Christians Show that They 
Are Sustained by Their Faith in the Resurrection. 

15 : 29-34. If there were no resurrection it would be 
meaningless to follow the custom, which was common 
in Corinth and other places, of letting one's self be bap- 
tized for the dead; that is, for deceased brethren in the 
faith. x\nd if there were no resurrection it would be 
the greatest foolishness to submit to all those severe 



239 

trials which afflict all who believe in Christ. Then it 
were better to live after the heathen adage : Let us eat 
and drink, for tomorrow we die. — The subject is of 
prime importance; they may lose their souls if they 
foolishly listen to the false and confusing talk concern- 
ing this matter. They must awake to soberness in their 
Christian life, and shun evil companionship. 

The Body Which Dies, and the Body Which Is Raised 

Again. 

15:35-58. But just how is the resurrection of the 
dead to be understood? One must guard against speak- 
ing lightly of this deep truth. All nature here testifies 
through a striking analogy. It is with us somewhat as 
with the grain of corn; this is deposited in the earth, 
and dies. But God gives it a new body, to each seed 
a body of its own; of the wheat comes wheat. 
There are also many different kinds of flesh, and dif- 
ferent bodies, differing in glory. And all this is God's 
creation. He can give us a body as it pleases Him, 
and change it as He wills. This is evident in the resur- 
rection of the dead. The circumstance that death de- 
stroys our body has no bearing on the case; God gives 
us a new body, incorruptible and glorified. The body 
we now have is in the image of the first Adam ; in its 
origin and nature it is of the earth. But the body which 
God shall give us in the resurrection is in the image of 
the Heavenly Adam, Christ, and is therefore a heavenly 
and spiritual body. 

Our earthly body of flesh and blood is corruptible, 
and can therefore not have part in the incorruptible life 
in God's Kingdom. Not only shall they who have died 
before the coming again of Christ be raised with a new 
and incorruptible body; but we also, who still live, shall 
at the last trump be changed, and put on an incorruptible 
body. Here again Paul soars to one of his must sub- 



240 

lime heights. Triumphantly he looks beyond death and 
the grave to the day when the corruptible shall put on 
incorruption, and this mortal shall put on immortal- 
ity. Then is God's great promise fulfilled : Death is 
swallowed up in victory. Then sin also, the sting of 
death, is forever done away with ; as also the Law, whose 
barbs have entered deep into the tortured heart. Thanks 
be to God, who gives us victory through our Lord 
Jesus Christ. 

The Christian must, then, stand steadfast against 
every objection and doubt, and live a full Christian life 
in the Lord's service. Work for the Lord shall never 
fail to bear fruit. After the night of death comes the 
glorious resurrection morning. 

Conclusion and Grating (16). 
Concerning the Collection for Jerusalem. 

16 : 1-4. Finally the apostle here answers the last 
question of the Corinthians, as to how they are to go 
about the work of collecting money for the poor breth- 
ren in Jerusalem. He gives them some pointers as to 
the best procedure. 

16 : 5-24. The apostle concludes the letter with the 
announcement that he intends coming to Corinth as soon 
as possible; and he bespeaks their good will for Tim- 
othy. Apollos can not come to them at this time. The 
apostle particularly asks the Congregation to do proper 
reverence to Stephanus and his family, who have done 
so much for the Church in Corinth. 

Then follow a salutation and Paul's signature with 
his own hand. At the very last, before the benediction, 
Paul writes: "Maranatha." A comparison with Phil. 
4: 5 suggests that this mysterious "Maranatha" probably 
means: The Lord comes; or: The Lord is near. 

The letter was written at Ephesus in the year 57. 



2 Corinthians 

In regard to conditions in the Church during the 
time elapsing between the sending of the two letters, 
see Part I, pages 114-115. 

THE PLAN OF THE TETTER. 

I. Paul's apostolic office. 1-7. 

II. The collection for the poor in Jerusalem. 8-9. 
III. Defense and attack. 10-13. 

1. PAUL'S APOSTOLIC OFFICE (1-7). 

Superscription and Salutation. Affliction and Comfort. 

1:1-11. The letter begins in the usual way, with 
a superscription and a greeting (v. 1-3 ) ; and then fol- 
lows: Blessed be the God and Father of our Lord 
Jesus Christ, the Father of mercies and God of all 
comfort. 

We see right here in the beginning that the heart, of 
the apostle is filled with deep joy. In Ephesus he has 
just lived through a time of heavy trouble; and he has 
experienced that when the heart is racked with pain 
the harp of joy is tuned again, that it may sound the 
better. The child has been wonderfully helped and com- 
forted by his heavenly Father. This fills his heart with 
thanksgiving and praise. And he is especially glad to 
have suffered for Christ's sake. The world hated and 
persecuted Christ while he was on this earth; and that 
is what they do who hate and persecute His disciples. 



242 

Thus the sufferings of Christ are continued in the suf- 
ferings which His disciples bear for His sake. To the 
disciples there is wonderfully sweet comfort in this 
thought. God has caused His apostle to be trained in 
this school of suffering and comfort, that he might, learn 
how to comfort others who suffer for Christ's sake. 

In Ephesus the enemies of Paul had nearly taken his 
life, but God saved him. Thus God had again shown him 
that his life was safe in the keeping of his heavenly 
Father. — Paul had also found great help and comfort in 
the prayers of his brethren in the faith. 

Now the Congregation in Corinth, also, had ex- 
perienced what is meant by suffering for Christ's sake ; 
therefore they are to have the same comfort. 

It is a rich and warm heart which is revealed to us 
in these words. Ten times the apostle here uses the 
word comfort. He shows us a heart which has been 
comforted by the Lord, and has ceased from troubling'; 
and which now longs to help others who are afflicted 
to find the same peace. 

Charges Against the Apostle. 

The apostle dwells on the thought of peace and com- 
fort; and then he also remembers the strife and trouble, 
which are always present. His enemies were all the 
time busy with all sorts of charges against him, hoping 
to ruin his character with the Congregation. The Juda- 
ists were especially diligent in this. Now they had la- 
bored with great zeal among the Corinthians, and, of 
course, with some measure of success. There always 
are people to believe those who speak ill of others. In 
Corinth the apostle was charged with double dealing 
and want of courage; he wrote one thing, and meant 
something else ; and he postponed his coming, as he was 
afraid to show himself in Corinth according to promise. 
Paul had learnt of these charges, and he now answers 
them. 



243 

Dishonesty. 

1 : 12-14. There is one thing, says the apostle, in 
which he takes pride : He knows in his own heart that 
he always had tried in the grace of God to lead a life 
in holiness and sincerity ; and that he had not, as his 
enemies charged, been actuated by any sordid motives. 
Nor is there in his letters anything hid behind the plain 
meaning of his words. There is nothing to be read be- 
tween the lines ; and he hopes that the Corinthians will 
more and more learn to understand this. On the Lord's 
great day all shall see it. Then they who now do not 
understand him, shall see that "we are your glorying, 
even as ye also are ours." 

Cowardice. 

1 : 15-22. Xor need the Corinthians think it strange 
that he had changed his route in coming to visit them. 
He is not a man who is all the time changing his mind. 
Of his gracious God and Father he has learnt that "yea" 
should mean ''yea/' and "nay" should mean "nay." This 
is right; as God has shown in Christ, whom Paul and his 
friends have preached. For Christ was not yea and nay 
at the same time. He is the yea and Amen of all God's 
promises. And God has sealed us to Christ and given 
us His Spirit, and placed His own stamp upon us. We 
have His mark; and we are to be trusted. And God 
gave us the earnest of the Spirit in our hearts. 

The True Reason Why He Did Xot Come m Sooner. 

1 : 23-2 : 4. Paul declares before God, that the only 
reason for the postponement of his visit to the Cor- 
inthians was his wish to spare them. He did not want 
to give them the impression that he was a lord over 
their faith. On the contrary, he wished to do every- 
thing possible to make them happy; for they stood fast 



244 

in the faith. He had no wish to cause them any grief. 
It was with a heavy heart that he had written his former 
letter to them ; that they might understand how he loved 
them, and be able, before he came, to correct the abuses 
of which he complained, and that their joy in meeting 
one another might be the greater. 

(There has been much discussion as to the identity 
of the letter mentioned in 2:3; and the question will, 
probably, never be definitely settled. Some scholars 
assume that the letter referred to is chapters 10 to 13 
of the Epistle here under consideration; while other 
scholars hold that the letter referred to is one which 
has been lost.) 

A Case of Discipline, 

2:5-11. There was a member of the Church in 
Corinth who had caused the apostle and the Congrega- 
tion much sorrow. We do not know who this man w^as, 
nor w T hat he had done. It is reasonably certain that this 
is not the man referred to in 1 Cor. 5 : 1 as being guilty 
of incest. It is more probable that he was one who had 
brought dissension into the Church by slandering the 
apostle and his supporters. Paul had written to the 
Congregation about this matter and asked them to put 
a stop to the activities of this man ; and this the Congre- 
gation had now done. Therefore they must now forgive 
the offender, says the apostle, even as he, the apostle, 
had forgiven him. Now they must let love rule, in 
order that "no advantage may be gained over us by 
Satan; for we are not ignorant of his devices." 

Days of Anxiety. ' 

2: 12-17. The apostle goes on to say that he came 
to Troas to preach the Gospel, and all went well. But 
he was troubled in mind; as Titus, whom he was ex- 
pecting with a message from Corinth, did not come. So 



245 

Paul went on to Macedonia, hoping to meet Titus ; and 
there he at. last received the long-expected message. 
(See Chap. 7.) — Thank God, who always gives us vic- 
tory in Chirst. In every place where the Gospel had 
been preached it had shown its power. To them that 
received it in faith it brought salvation; to the others, 
death. But what man is fit to do this work? Certainly 
not one who corrupts the Word of God for his own 
profit. But Paul has as the servant of Christ preached 
the pure doctrine, such as God gave it to him. There- 
fore God had so wonderfully blessed his labors. 

The Ministry, Old and New. 

3: 1-11. Do I write this in order to commend my- 
self? asks the apostle. His enemies charged him with 
being given to boasting. No, declares the apostle ; his 
enemies may need some letters of recommendation, but 
he does not. His recommendation is written in the 
hearts of the Corinthians ; written there by the Spirit of 
God. For through Paul's work they were become an 
epistle from Christ to all men. Of himself he could 
not have accomplished this ; but God had given him the 
ability to be a minister of the New Covenant established 
through Christ. And this ministration far exceeded in 
glory that of the Old Covenant established through 
Moses. For the letter of the Law, written on stone, 
kills and condemns the man who tries to keep it. To 
be sure, the Old Covenant also has a certain glory ; for 
it is given of God. But its glory is as nothing com- 
pared with that of the New Covenant; for the glory 
of the old shall pass away (Romans 7). The same 
holds true in regard to the ministry of the t.w r o cove- 
nants. The new is engraved by the Spirit of God on 
our hearts ; and by our ministration God works, not 
death and condemnation, as did the Law, but life and 



246 

righteousness. The glory of the New Covenant sur- 
passes all other glory, and shall never pass away. 

"Seeing We Have This Ministry, We Faint Not." 

3 : 12-4 : 6. As ministers of the New Covenant we 
may proceed with boldness; and we do not need, as did 
Moses, a veil to hide the truth that the glory passes 
away. This veil even now prevents Israel from under- 
standing the Holy Scriptures of the Old Covenant. Not 
until they turn to the Lord do they see that the Old 
is replaced by the New Covenant in Christ. In the Old 
was a trinity of the Law, the letter, bondage; in the 
New it is Christ, the Spirit, liberty. Here we see with 
unveiled face the glory of the Lord, as in a mirror suited 
to the spiritual eye which we now have. And thereby 
we are changed more and more by the Spirit into the 
image of the Lord. 

Thus, as the Lord's servants, we do not lose courage, 
nor do we follow ways of craftiness. We do not cor- 
rupt God's Word, but preach the truth as it is, and thus 
win souls for Christ. The fact that not all accept the 
Gospel need not surprise us; for the god of this world 
has blinded the minds of the unbelieving, that they may 
not see the light of the Gospel of the glory of Christ, in 
whom we see the image of God. Him we preach. God 
has made His glory to shine into our hearts, in order 
that we may let it shine on others. 

The Glory of the Apostolic Office Compensates for All 

Afflictions. 

4 : 7-5 : 10. This glorious treasure is ours to keep, 
says the apostle; but that we may ascribe the honor to 
God, and not to ourselves, we are as earthen vessels ; 
and furthermore we are pressed on every side by at- 



247 

fliction and persecution. But we do not despair or lose 
heart ; for that which we suffer we suffer for Jesus' sake. 
He is the real object of the persecution; Him they 
would put to death. But the only result of their efforts 
is to make the eternal life of Jesus to be manifested in 
us and in the Congregation. For as we suffer for Jesus' 
sake, continues the apostle, so also for your sake; that 
through your afflictions and our words the grace may be 
multiplied, and cause thanksgiving to abound the more 
to the glory of God. 

Even if these afflictions cause our outward man to 
decay, we do not lose courage; for the inward man is 
renewed day by day. The affliction is light and but for 
a moment, and is followed by an eternal weight of glory. 
We do not look on the visible and temporal, but. on the 
invisible and eternal things ; for we know that when 
the earthly tabernacle of our soul is dissolved, God will 
give us a new body, eternal, in the heavens. For this 
we long when the troubles come upon us ; for we know 
that we shall exchange this earthly life for a real life 
in Heaven, and not, as is the heathen idea, for a life 
which is but the shadow of a dream. 

God, who has made us able to reach the glorious 
goal, gives us the earnest of the Spirit. So we are of 
good courage ; for we know. Here on earth we must be 
satisfied to believe without seeing. We often wish that 
we were already at home with the Lord. Therefore we 
make it our aim to live in a way well-pleasing to Him. 
Some time we must, before his judgment-seat, answer 
for everything done in the body; and so will be decided 
what the judgment shall be. 

In this beautiful section of the letter, where every 
line shows us the skill of a great literary artist in find- 
ing gripping words in which to clothe his sublime 
thoughts, the apostle lets us look into his heart. We see 
a deeply emotional religious life, a spirit of resignation. 



248 

a courage in affliction, a confident hope, such as is not 
often seen. All for God! All for his fellow-men! 

Self-Defense and an Explanation. 

5: 11-21. Knowing that he is to answer before God 
for everything, he is striving to win souls for the Lord, 
says the apostle. This is known to God ; and also to the 
members of the Church in Corinth, if these will but ask 
their own conscience. Of this glory they can not rob 
him; though this is more than can be said for his ene- 
mies, who had wormed their way into the Church. If 
he had been "beside himelf, ,, or had been in an ecstatic 
mood, it had been unto God. But he had not, as his 
enemies charged, boasted that his being given a special 
commission made him the special friend of God on high. 
And when we are sober-minded, continues the apostle, 
it is for your sake. For the love of Christ constrains 
us; who died and rose again for us all, to the end that 
all may die unto themselves and live unto Him. There- 
fore we no longer base our knowledge of people on 
externals ; and even if I, before my conversion, did know 
and judge Christ from such an outward viewpoint, I do 
it no more. 

No, if any man is in Christ, he is a new creature; 
the old things are passed away. But. all this is the work 
of God; who in Christ has reconciled the world unto 
Himself, in that He laid all the sin of the world on 
Him, the innocent, that we in Him might be righteous 
before God. And He has sent us as embassadors to 
announce this good news to reconciliation to all the 
world. Therefore we beseech all on behalf of Christ : 
be ye reconciled to God. 

Paul and the Church in Corinth. 

6 : 1-7 : 16. Paul here continues : Truly, the apos- 
tolic office is one of great honor, and God has given me 



249 

this office among you. And the purpose of our preach- 
ing has always been that you might accept the grace 
which God gives you, and be blest by it; and we have 
tried in everything to show that we are ministers of 
God who go on with their work in spite of all afflic- 
tions and anxieties; through evil and good report; as 
deceivers, and yet true; as unknown, and yet well 
know ; n ; as dying, and behold, we live ; as chastened, and 
not killed; as sorrowful, yet always rejoicing; as poor, 
yet making many rich ; as having nothing, and yet pos- 
sessing all things. 

You have, he continues, a warm place in our heart, 
you Corinthians. We have dealt openly and honestly 
with you, and now you must do the same toward us. 
Be not unequally yoked with unbelievers ; for believing 
Christians can have no fellowship with unbelieving 
heathens in their iniquity. God can no more dwell to- 
gether with idols in a man's heart than Christ can 
dwell with Satan. If we would inherit God's promises, 
we must shun the wickedness of the unbelievers. 

But you should open your hearts to us ; for we have 
always tried to do you good. I have said to you be- 
fore, that we are bound together in life and death. I 
have great confidence in you, and I am not afraid to 
glory on your behalf ; and in the midst, of our many 
trials I still look confidently to the future. The reports 
which Titus brought from Corinth were very comfort- 
ing. He told me of your longing for me, your sorrow 
over the pain which you had caused me, and your 
earnest desire that all might again be well; so that I 
rejoiced yet more. 

Now, even if I made you sorry through the letter I 
sent you, I do not repent of it; for it was a godly sor- 
row, which works repentance unto salvation. Such re- 
pentance brings no regret; but the sorrow of the 
worldly-minded brings death. Your love for me has 



250 

filled me with great joy. Titus, also, has come to love 
the Congregation in Corinth. 

2. THE COLLECTION FOR THE POOR IN JERUSALEM 

(8-9). 

The apostle here begins to discuss the collection in 
which he is interested. He tells of the splendid rcord 
made by the Churches in Macedonia, though they had 
been in all sorts of trouble, and were very poor. And he 
urges the Corinthians to show similar zeal in the -cause. 
Titus is to encourage them in this matter. They must 
not forget God's many benefits ; and the remembrance 
of these should make them zealous in this labor of love. 
Above all things they must keep Jesus before their eyes ; 
who though rich bcame poor in order to make them 
rich. So they must go to the work cheerfully, and finish 
it to the best of their ability. 

He is glad that the Congregation sent one of the 
Christian brethren to him (verse 18 sqq.) ; for thus he is 
guarded against any possible charge of dishonesty in 
connection with the large charity fund. He wants to 
have clean hands before God and men. 

Let every man give, then, according to his means ; 
for the Lord loves a liberal and cheerful giver. And 
as these gifts were to relieve the distress of breth- 
ren in the faith, the Corinthians would gladden the 
hearts of these brethren also by showing them the 
genuine Christian spirit of charity, and causing them 
to thank God for the power of His Gospel everywhere. 
Thus the bond of fraternal union will be the stronger. 

3. DEFENSE AND ATTACK (10-13). 

With cutting severity Paul here, in the closing chap- 
ters of his letter, attacks his Judaistic opponents. With- 
out mincing matters he shows up their double-dealing 



251 

and hypocrisy. And with equal emphasis he defends 
the truth of his preaching and his right to speak with 
authority as the apostle of the Lord. And so the Cor- 
inthians must choose whom they will follow. 

The Attitude of Paul in This Fight. 

10: 1-6. I entreat you, that you do not by your con- 
duct compel me to use my full authority as an apostle 
when I come to you. Thus the apostle introduces his 
powerful plea in the pending controversy. It is the 
trumpet-call to battle. It is not true, as his enemies 
have asserted, that he is brave when at a distance, but 
loses his courage when face to face with the danger. 
He does not want to be unduly severe with those who 
charge him with walking according to the flesh. It is 
that that he walks in the flesh; but it is not true that 
he employs other than spiritual weapons. Fleshly 
weapons would have no value in a war of this kind. 
No, his weapons are mighty before God to overcome 
any strongholds which human ingenuity may seek to build 
against the true knowledge of God ; and they are able even 
to take the thoughts captive, and make them obedient ser- 
vants of Christ. And Paul declares himself prepared to 
punish those who continue to be disobedient after the obe- 
dience of the Congregation has been fully reestablished. 

Paul's Work Is His Witness. 

10:7-18. If they would but look to that which is 
before their face, they should have no difficulty in under- 
standing on which side the truth is. Paul's opponents 
are sure that they "are Christ's," and it is this, they 
claim, which inspires their efforts. But then they should 
in common fairness give him the benefit of the same 
presumption. He might well boast of the power which 
God has given him to build up the Congregation, and 
not, like his opponents, to tear down what others have 



252 

built; but he does not do it. For he does not want to 
give his enemies any excuse for saying that he is bold 
in his letters, but cowardly when with them in person. 
He asks those who say this to take notice that he is con- 
sistently the same when writing and when present with 
them. But he does not pretend to be able to compete with 
them in the art of boasting. They measure themselves 
by their own yardstick, and compare themselves with 
themselves ; in which they show a plentiful lack of sense. 
No, he can not compete with them in boasting" of 
himself. But he measures himself with the measure 
which God had apportioned to him: That he might 
reach Corinth with the Gospel. To this measure he 
comes up, but does not go beyond it. He does not push 
his way into another man's field of labor, nor does he 
give himself credit for the work of others. And he 
hopes to be equal to his duties in Corinth, in order that 
he then may extend his efforts still farther toward the 
west. To commend one's self profits nothing. But 
when the Lord commends a man by prospering him in 
his work, this is something really worth while. 

Paul's Praise of Himself. 

11: 1-15. Still, Paul says, they must put up with a 
little foolishness from him also. For his soul burns with 
godly zeal for them. He had hoped to present the Con- 
gregation in Corinth as a pure virgin to the heavenly 
Bridegroom. But now there seemed to be danger that 
the crafty old serpent might destroy the Congregation 
and lead them away from the simple faith in Christ. 
For they willingly open the doors to any strolling 
preacher who may come to them; without taking any 
thought of the fact that these Judaistic exhorters come 
with another Christ, another Spirit, and another Gospel 
(Gal. 1:7). 



253 

The apostle continues by saying with biting scorn, 
that if there must be a comparison of men, he hopes not 
to be a whit behind the very chiefest apostles. Even 
though he be rude in speech, he surely has made it plain 
to them that he was not absolutely ignorant of spiritual 
matters. Or had he, perhaps, done wrong to preach the 
Gospel to them without, being paid for it? He did not 
wish to be a burden on them ; so he let the brethren 
in Macedonia supply his necessities. They deserved 
thanks for their liberality. He had acted out of love 
for the Corinthians, God knows. And his purpose was 
to continue to work without pay; so that those false 
apostles, those deceitful workers, those servants of 
Satan, who masked themselves as ministers of righteous- 
ness, might be compelled also to work without pay. if 
they wanted to boast, that they were Paul's equals. They 
shall lie on the beds they themselves have made. 

11:16-33. Even if it be foolish to boast, says the 
apostle, he must be excused for doing it. For it does 
seem as though the church members in Corinth, them- 
selves so wise in their own conceit, have a weakness for 
fools; they allow themselves to be enslaved, eaten, op- 
pressed, slapped in the face, by these braggarts, who can 
put forth nothing in which they excel. If there is to 
be any competition in such childish amusement as boast- 
ing, then the apostle may say that he, also, as fully as 
any of them, is a Hebrew, an Israelite, a son of Abra- 
ham, a servant of Christ. Yes, more truly than any of 
the others; for none of these can show up anything 
equalling Paul's experience. 

On this subject the apostle grows violently and in- 
dignantly eloquent. His anger because of the efforts 
of these mischief-makers to destroy him and his Con- 
gregations inspires him with a forceful eloquence which 
is irresistible. 

12 : 1-10. Now that he is touching on this theme, on 



254 

which it is not profitable to dwell at any length, he must 
mention briefly the visions and revelations which God 
has given him. He, Paul, had been allowed to look 
straight into God's Paradise; and there he heard and 
saw things which it is not lawful for a man to utter. 
This might, tempt one to boast. But in order that Paul 
might not be great in his own conceit there had been 
given him a thorn in the flesh. When he prayed three 
times that he might be rid of it, he received the an- 
swer: My grace is sufficient for thee; for my power is 
made perfect when exercised through weak instruments. 
Wherefore, says Paul, I glory in my weakness, that 
nothing of my own may keep the power of Christ from 
resting upon me. And I am of good cheer in every 
affliction suffered for Christ's sake; for I know that 
when I am weak, then am I strong. 

This "thorn in the flesh" probably is a reference to a 
painful disease of which the apostle often had violent 
attacks, and which had a peculiarly depressing influence 
on his mind. 

12:11-21. The others have forced him into this 
boasting, though he does not like it; the others should 
rather have done the boasting of him. They knew very 
well that he had done signs and wonders and mighty 
works in their midst, thus proving himself one of the 
Lord's apostles. There is only one thing in which the 
Congregation in Corinth has been slighted : He had not 
been a burden on them; a slight which he hopes- that 
they will forgive him. Nor does he intend in the future 
to take any money from them; neither he nor his mes- 
sengers. What he has said here is not to be understood 
as a defense. He is a servant of Christ, and has laid 
all these matters in the hands of God. But all is to be 
for the edification of the Corinthians, whom he tenderly 
loves. However, he is afraid that the expected meeting 
between them and him will not be exactlv such as thev 



^55 

might wish. It looks as if God would humiliate him 
through the dissensions and the wrangling in the Con- 
gregation. Moreover, the apostle had been deeply 
grieved by learning that many of those who had offended 
by their immoral life had not yet repented and changed 
their shameless conduct. 

13: 1-10. As he has said beforehand; if conditions 
are not improved before he comes, he will not spare the 
Corinthians. They shall find that it is not the weak apostle 
who is speaking; but that Christ himself, who sits at the 
right hand of the Father, is speaking through his servant. 

Now they must try their own selves, whether Christ, 
is in them. The apostle earnestly hopes that he may not 
be obliged to deal harshly with them. He could wish 
to be weak, were they but strong. Therefore he now 
writes to them; in order that when he comes to them, 
he may be able to use the time in building up, and not 
in tearing down. 

13:11-13. The letter closes with a salutation and 
hearty good wishes, and the benediction. 

That was a hard fight which Paul had in the Church 
at Corinth. His enemies, and especially the Judaists, 
had been willing to use any means through which they 
might hope to undermine his apostolic authority. What- 
ever he said and did they managed to turn into weapons 
against him. They would stoop to anything; falsehood 
and slander and all sorts of secret schemes. But Paul took 
up the gauntlet thrown down to him, and he won the vic- 
tory. Titus had in this war been his active lieutenant. 

Soon after writing this letter the apostle did visit 
Corinth; and his stay in that Congregation seems to 
have been peaceful and in every way satisfactory. The 
letter to the Romans, which he wrote in Corinth, shows 
him as one whose mind was at peace. 

The present letter was, as we have seen, written from 
Macedonia, though the particular place is not mentioned. 
It was written in the year 57. 



The Letter to the Galatians 

It appears from the superscription that this letter is 
not addressed to any one Congregation, but is a circular 
letter to the Christians of Galatia. Just where these 
several Congregations were, and at what time Paul had 
first visited them, are questions which have been much 
discussed, but have not been answered. 

In the fourth and the third century before Christ 
great numbers of the Celts, living in western Europe, 
went east and overran the peninsula of Greece. During 
these plundering expeditions an army of the robbers, 
twenty thousand strong, separated from the main force, 
and under the leadership of thirteen chieftains they went 
over to Asia Minor. As chief among the leaders are 
mentioned Leonorios and Lucrarios. The army was 
an army of brigands ; and they laid the lands waste with 
fire and sword, until they were conquered and their 
depredations stopped by the brave king Attalos I. of 
Pergamus. They were then forced to retreat; and they 
settled on the beautiful plain around the headwaters of 
the rivers Halys and Sangarios in the central districts 
of Asia Minor. 

There were three separate branches of these Celts, 
or Galatians. The territory was divided among them; 
and they formed three kingdoms, each with its own 
capital. In the course of time they were merged more 
and more into one people; and they continued to have a 
weakness for setting out on expeditions of plunder. 

When the Romans made their way through Asia 



257 

Minor they had little trouble in getting the upper hand 
over the Galatians; but they let these keep their own 
rulers and have political liberty, on condition that they 
no longer follow their old trade as robbers. The Ga- 
latian princes found it necessary to keep faith with 
Rome; and Rome repaid them by giving them more 
territory. Under king Amyntas, who had won the favor 
of Caesar Augustus, Galatia had its borders extended to 
embrace, besides Galatia proper, the countries of Pisidia 
and Isauria and parts of Lycaonia and Pamphylia, Phry- 
gia and Cilicia. After the death of Amyntas the whole 
kingdom was made a Roman province, under the direct 
rule of Rome, and an imperial propraetor was appointed 
governor. He had his capital at Ancyra, and the whole 
district received officially the name of Galatia. 

During these two centuries in Asia Minor the orig- 
inal national characteristics of the Galatians had grad- 
ually disappeared, owing to the influence of the neigh- 
boring Greeks. Thus at the time of Christ the old 
Celtic language had died out; as may be seen by in- 
scriptions dating from that time. 

The religion of the Galatians had become identical 
with that, of the Greeks and Romans. Thus there was 
in Tavium a colossal statue of the god Zeus. Festivals 
were held in honor of the Greek gods, and Galatian 
women then acted as priestesses. In Ancyra the Gala- 
tians had built a most splendid temple to the divine 
Augustus and the goddess Roma. 

It may be mentioned that there were in Galatia also 
many Jews ; especially, according to Josephus, in the 
capital Ancyra. They were in lively communication with 
the Jews in Jerusalem. 

Now, where are the Congregations to whom this 
letter is sent? Some hold that they were in the Roman 
province of Galatia, and think that the letter is intended 
for the Churches of Antioch, in Pisidia, of Iconium, 



258 

Lystra and Derbe, and other places visited by Paul on 
his first missionary journey (Part I, p. 64-65). 

Other scholars hold, that the people in these cities 
hardly have been called "Galatians" as Paul addresses 
them (Gal. 3), and think that the Galatians are the in- 
habitants of Galatia proper, and that Paul came to this 
part of Asia Minor for the first time on his second mis- 
sionary expedition (Part I, p. 82-83). When he came 
there, sickness obliged him to stay there quietly for a 
time. He made use of this enforced vacation to preach 
the Gospel, and his labor bore abundant fruit (Acts 
16:6; Gal. 4:13 sq.). 

On his third journey Paul came to this place for the 
purpose of strengthening the brethren (Part I, p. 104 
sq.). The Judaists had at that time begun their efforts 
to destroy Paul's work; and the apostles impressed on 
the brethren how dangerous it was to listen to these 
false teachers (1:9; 4:16; 5:3). 

When he had gone away the matter took a turn for the 
worse. The Judaists became more active, and the results 
to the Churches were most serious. Their loyalty began 
to waver. It was to save the Church that Paul wrote 
this letter, so full of vigorous determination to fight. 

The Judaists had among the Galatians taken the po- 
sition that righteousness was to be reached through the 
Law; and that they must through circumcision be 
grafted on to the Jewish people if they wished to be 
joint heirs with them in the kingdom of the Messiah. 
When God had given the Law, said they, it must have 
been his purpose that it should be obeyed. For this very 
reason Christ had come to the world. Christ had Him- 
self put Himself under the Law and followed its pre- 
cepts; and the same thing was true of the Congrega- 
tion in Jerusalem. 

In this manner they addressed the Galatians. who 
still were young children in the Christian faith. 



259 

The Galatians loved and admired their apostle; and 
this bond must be severed before the Judaists could hope 
to gain a foothold. So, in order that they might intro- 
duce their doctrine, they tried first to undermine the 
authority of the apostle. They contended that Paul was 
not rightfully an apostle at all. Jesus had not called 
him; and Paul had, in fact, never even seen the Savior. 
So it could not be right to follow Paul in matters of 
faith. 

Thus it became necessary for the apostle to guard 
these dear Congregations against the impending danger ; 
therefore he sends them this circular letter. He points 
out the injustice of the personal attacks made on him by 
the enemy; and then he reminds the Galatians that both 
his apostolic office and his preaching were endorsed by 
the council of apostles and the Mother Church in Jeru- 
salem. Finally he shows them, by proofs from the 
Scriptures, the radical differences between his preaching 
and the false doctrine of the Judaists. 

THE PIvAN OF THE LETTER. 

Salutation and introduction. 1 : 1-10. 
I. Paul has received his apostolic office from God. 1 : 11-2: 21. 
II. Christian liberty. 3-5:12. 
III. The use and abuse of liberty. 5: 13-6: 10. 
Conclusion. 6:11-18. 



Salutation and Introduction (1 : 1-10). 

1 : 1-5. As is the case of those already discussed, we 
often find in Paul's letters the gist of the letter sum- 
marized in the introduction; naturally enough, since 
those are the thoughts which for the time are upper- 
most in the writer's soul. The words are, of course, to 
some extent colored by the impulses which for the mo- 



200 

ment are stirring the heart. The introductory words are 
therefore, as a rule, the key to the apostle's thoughts 
and present state of mind. 

This is especially striking in the case of the letter 
now before us. 

The efforts of his Judaistic enemies occasioned the 
writing of this letter. They had done what seemed like 
irreparable damage to the Churches of Galatia. 

The apostle had more than once experienced that he 
lived in an evil world. His whole life as a messenger 
of Jesus Christ had been a life of ceaseless trouble. 
When he had begun the work in a new place, and it 
seemed to prosper, the billows of sorrow and adversity 
were not far away. War and wounds had been his lot 
and life. And back of nearly all his troubles stood the 
fanatical Jews. They hated the apostle, and did every- 
thing possible to bring ruin upon him. They incited 
the Gentiles against him; they had no difficulty in mak- 
ing fanatics of their own compatriots; and they forced 
their way by hook or crook into his Congregations, and 
there did their nefarious work. In the Galatian 
Churches they had found a favorable field of operations, 
and had been exceedingly active ; hoping that they might, 
by slandering the apostle's character, prevent the spread 
of his Gospel. 

Their main argument was this: that Paul could not 
rightfully be an apostle; for the other, real apostles re- 
ceived their commission direct from Jesus, while He was 
on earth. This was well known. And everybody also 
knew that Paul had not been called in this way. He 
had merely been sent by certain men. Therefore his 
"free" Gospel could not be true; the Churches must 
listen to the real apostles, and not give ear to this teacher 
of false doctrines. 

At the thought of what the Judaists had done, the 
apostle loses patience; and we see his grief and indig- 



261 

nation expressed in the very first words of this letter. 
We feel that they contain a sting. 

Paul here declares that he has received his apostolic 
office of no man, directly or indirectly. He had been 
given his commission from God the Father through the 
Lord Jesus. When God had raised Jesus from the dead, 
and Jesus had taken His seat at the right hand of the 
Father, He had called Paul to be an apostle; and the 
apostolic office of Paul was thus just as regular as that 
of any other apostle. 

Paul has submitted this letter to the Christians in 
Ephesus, and they have endorsed it; and thus it is to be 
regarded as coming from them also. 

In the superscription Paul has defended his claim to 
apostolic authority, and thus his divine commission to 
care for his Church. In his salutation he now gives 
them the kernel of his preaching : Grace and peace from 
God our Father and our Lord Jesus Christ; who gave 
Himself to die for our sins, in order to deliver us out 
of this evil world, even as the Father in His wisdom 
had determined ; to whom be the glory for ever. Amen. 

The Galatian Attitude of Uncertainty Toward the 

Gospel. 

1 : 6-10. Here is the joyful message of grace which 
the apostle had brought to the Galatian Churches, and 
they had received it in faith. It became their life and 
comfort. Therefore it fills him with grief and surprise 
to learn that they are so easily led to doubt and to turn 
away from God, who had called them through the mes- 
sage of grace in Christ, and to accept another gospel 
than the one which Paul had preached to them. Albeit, 
there is only one Gospel. Therefore, if any come with 
another doctrine this is really nothing but an attempt to 
distort the Gospel of Christ. And this is the greatest 
possible sin. If anyone preaches another gospel, even 



262 

though he be an angel from heaven, let him be accursed. 
Now, does it seem to the Galatians that Paul here 
was writing like one to whom the most important thing- 
was to win the favor of men? This was one of the 
charges made against, the apostle by the Judaists. — Was 
Paul seeking the favor of men, or of God? If it were 
the purpose of his life to gain the favor of men, he 
would not be the servant of Christ. As a messenger 
from Christ he must say that which Christ had told him 
to say, no matter whether men liked it or not. 

I. PAUL HAS RECEIVED HIS APOSTOLIC OF- 
FICE FROM GOD (1:11-2:21). 

His Apostolic Calling Is of God, Not of Man. 

1 : 11-24. The situation in the Churches of Galatia 
makes it necessary for the apostle to defend himself and 
his preaching against the attacks of the Judaists. And 
he does this by the simple method of telling the history 
of his life, in order that every unprejudiced person may 
judge for himself as to the merits of the controversy. 

When he is able to speak with such assurance con- 
cerning his Gospel, — as he does in v. 8 and 9, — declar- 
it to be the only true Gospel, the reason is this, that he 
knows beyond the least shadow of doubt that this Gos- 
pel is not of human invention. Paul has not invented 
it; nor has he received it of other men. It has been 
revealed to him by Jesus Christ Himself. In this re- 
spect Paul stands on the same footing with the other 
apostles. Jesus revealed Himself to him; the first time 
on the road to Damascus, when Jesus appeared to him, 
and told him what he was to preach ( 1 Cor. 1 1 : 23 ; 
15:3,4). 

Paul submits that all who are acquainted with his 
life must understand that no man could have induced 



263 

him to believe in Christ. Before his conversion he was 
the most fanatical of all Jewish fanatics. The goal of 
his life was to exterminate the Christian Churches; so 
he became the worst among the many who persecuted 
the Christians. He saw clearly that the victory of 
Christianity meant the death of Judaism; and so there 
must be a fight to the bitter end. How could, then, any- 
body think that one of these Christians, whom he so 
cordially hated and despised, could induce him to become 
a Christian? And yet — just as he was carrying on his 
persecution of the Christians with the most senseless 
zeal, the change suddenly came on him. No man could 
have stopped him ; none but God could do it. The risen 
Savior had met him on the way near Damascus. The 
scales then fell from his eyes ; and all at once the funda- 
mental fact stood revealed: Jesus is risen, and lives. 
This fact sheds new light on the death and the teaching 
of Jesus. Then came to Paul the change of heart ; and 
he now saw T Christ by the bright light of God. Through 
this revealing of Jesus, Paul had been called of God to 
the apostolic office. Now Paul saw clearly that God had 
far other plans with him than any of w T hich he himself 
could dream. While Paul was yet unborn God had 
chosen him to go out as a missionary with the Gospel 
to the Gentiles. 

Thus it had come about that Paul confessed the faith 
which he had persecuted, and which to that moment he 
had sought utterly to destroy. Such a change is not the 
work of man; it was brought about by God himself. 
God called him to be an apostle, and God gave him the 
Gospel. 

From this moment of his conversion three things 
became clear to him : He was a new man ; he had a new 
purpose in life ; he had been entrusted with a new mes- 
sage. Everything from God. And when Paul saw that 
this was God's will he determined in his own mind that 



264 

he would preach only that which God told him to preach. 
God must Himself give him the needed instruction. So 
Paul conferred with no man. He let himself be baptized 
by Ananias in Damascus; but he received no instruction 
from Ananias, nor from any other man. 

Had Paul wanted any endorsement or any guidance 
from others, he would, as a matter of course, immedi- 
ately after his conversion have gone to the Mother 
Church in Jerusalem, to meet the older apostles and re- 
ceive instructions from them. But this was the very 
thing which he did not do. No man should meddle with 
the history being enacted in the soul of Paul. Therefore 
he went to the desert of Arabia) that he might study 
the matter undisturbed, and learn to see clearly and ex- 
actly what it was the will of God that he should do. 
Then he returned to Damascus and began his labors as 
an apostle, preaching that Jesus was the Son of God 
(Acts 9:20-22). So far no man had anything to do 
with Paul's apostleship and his preaching. 

In order that he might not appear to be in any way 
dependent on the Church and the apostles in Jerusalem, 
he purposely kept away from that city for three whole 
years. Then at last he went to Jerusalem, and stayed 
there fifteen days. The purpose of his visit was not to 
secure any sort of endorsement of his office and his 
preaching, but to become personally acquainted, es- 
pecially with the apostle Peter. During this visit he was 
the guest of Peter. But during these two weeks there 
could not, of course, be time for any sort of instruction. 
He became acquainted also with James, the Lord's 
brother. The other apostles seem to have been absent 
on their travels. 

This is the true and the whole history of this visit. 
So Paul solemnly declares before God. And when the 
Judaists tell another story they do not tell the truth. 

Paul's stay in Jerusalem was brought to a sudden 



265 

close. His enemies conspired to kill him, and he was 
compelled to leave the city. He then went to Syria and 
Cilicia and there preached the Gospel. But the Jewish- 
Christian Churches in Palestine did not know Paul per- 
sonally, as he was entirely independent of them. That 
which they knew of him and his work was only that 
which had been reported to them. But. these reports 
caused their hearts to swell with joy. They glorified 
God for that the former persecutor of the Christians 
now confessed the faith which he had formerly wanted 
to destroy. 

The Conference of Apostles in Jerusalem. 

2 : 1-10. Then fourteen years pass by. The apostle 
says nothing about those years, as they had no bearing 
on the present case. But then was held that conference 
in Jerusalem of which his enemies had tried to make so 
much of a story. So now he wants to make a statement 
of the actual facts. During these fourteen years Paul 
had worked as a missionary and founded a number of 
Gentile-Christian Churches without any aid whatever 
from the Church or the apostles in Jerusalem. He had 
stood absolutely independent in his missionary work. 
So it was not for his own sake, or for the sake of his 
work, that he went up to Jerusalem. Nor had any man 
told him to come. But the Church in Antioch had 
wanted him to do in order to bring about a settlement 
of the controversy raised by the Judaists on account of 
their demand that the Gentile-Christians should be cir- 
cumcised. For his own part Paul did not need any de- 
cision in this matter from the Church or the apostles in 
Jerusalem; for in his mind there was no doubt. He 
showed this by taking with him his co-laborer Titus, 
who was an uncircumcised Greek ; he was living evidence 
that circumcision was not practiced in Paul's Mission 
Churches. Paul did not wish to go to Jerusalem before 



260 

receiving a plain sign from God; for he knew how his 
opponents would misconstrue his action. But when 
God revealed Himself to him, and said that he was to 
go, he at once went. Barnabas and Titus, who were 
with him, could testify to the truth of his statement. 

In the conference which then was held Paul laid be- 
fore the Church, and particularly before the apostles 
present as being highest in authority, the Gospel which 
he had preached to the Gentiles ; and he asked for a 
positive statement from them as to whether he had or 
had not been running in vain. Had his work been right, 
and for the salvation of the Gentiles? This question and 
nothing else was discussed at the conference. 

And the victory of Paul was complete; not even 
Titus was urged to allow himself to be circumcised. 

But the Judaists, these omnipresent false brethren, 
were in Jerusalem also ; and they did everything in their 
power to destroy the liberty of the Gentile Christians 
and place the yoke on their necks. However, they had 
only their labor for their pains. Paul stood firm on the 
truth of the Gospel, and did not yield an inch. Any 
compromise with the Judaists was out of the question. 
But for the sake of the Church he could make the con- 
cession, that his Gentile Christians were to keep away 
from certain things which were especially offensive to 
the Jews; for such a concession was not a yielding up 
of Christian liberty, but merely an act of Christian love. 
The plain truth is, that instead of being in any way en- 
dorsed by the conference, the Judaists suffered a crush- 
ing defeat. 

With regard to the men of greatest repute among 
the apostles, whom Paul's enemies exalted in order to 
humiliate him the more, it makes no matter to him how 
great they were, says Paul; "God accepteth not man's 
person." The important thing is, that they had nothing 
to say against his work. Quite the reverse; they fully 



267 

approved of it. They saw that God had called Paul to 
preach the Gospel to the Gentiles, even as Peter was to 
preach it to the Jews; and James, Peter and John, re- 
garded as the foremost men among the apostles, ex- 
tended to Paul the right hand of fellowship. 

Paul Opposes Peter. 

2: 11-21. Paul has never recognized these men or 
any others as having authority over him. He could 
not ; for they had no such authority. He was absolutely 
independent of them; he had received his office and his 
doctrine from God. His independent position was 
brought out clearly when he felt himself forced to op- 
pose and take to task even the apostle Peter himself. It 
happened in this wise : 

Peter — the rock — the foremost of the apostles, cam^ 
on a visit to Antioch. At first he freely associated with 
the Gentile Christians, adopting for the time being their 
manner of living. God had in Jaffa shown him (Acts 
10) that, the rules of the Mosaic law corcerning clean 
and unclean animals did not apply to the Gentiles who 
became Christians. When Peter had spent some little 
time in Antioch there came to him some messengers 
from Jerusalem. They were adherents of James — the 
righteous, as he was called — and belonged to the more 
strict sect of Jews, and their view of the situation was 
different from that of Peter. They held that Peter had 
gone too far in yielding to the Gentile converts ; and he 
was not strong enough to be uninfluenced by their repre- 
sentations. He felt less sure of his ground, and with- 
drew from the Gentile brethren and their more liberal 
Pauline customs. Then there was great confusion in the 
Church. People naturally looked up to Peter with the 
greatest reverence; and they did not now know just 
what to think. Even Barnabas, Paul's close friend and 
co-laborer, began to waver. It goes without saying that 



268 

the situation was critical. If this noxious weed were 
not nipped in the bud, it would grow up to choke the 
Congregation. 

When Paul came to the city and saw the sad trouble 
which the unmanly and hypocritical conduct of Peter 
had brought upon the Congregations, he was filled with 
indignation. So he called a meeting, and there set forth 
only his complaints against Peter. Paul pointed out 
to Peter how unreasonable he was in trying to force the 
Gentiles to conform to the precepts of the Law, which 
did not at all apply to them. 

It is probable that Peter tried to defend his action 
in going over to the more strictly Jewish party by urging 
that he himself, being a Jew by birth, had no right to 
ignore the precepts of the Law, and that these were 
binding on him, even if they were not binding on the 
Gentiles; he must keep to his own people. 

At the meeting this or a similar statement by Peter 
gave Paul the chance to show him, without mincing- 
matters, how indefensible his position of uncertainty 
was, and what the result of this w r avering attitude must 
be for Peter himself and for all other Christians. Here 
was not a mere difference of opinion concerning non- 
essentials, but a radical disagreement touching the very 
foundations of the faith. Peter's attitude would deny 
and reject the grace of God unto salvation in Christ. 
Peter was now tearing down that which he himself had 
built up; to become righteous in the sight of God he 
was leaving the way of faith and putting his trust in 
the works of the Law. 

The settlement which here took place of the contro- 
versy between Paul and Peter is one of the most im- 
portant single events in the history of God's Kingdom. 
Here there is for the first time presented a clear state- 
ment of the wide distinction between the Old and the 
New Covenant, between Judaism and Christianity. Here 



269 

are brought to the front those fundamental truths which 
Paul later on outlines with such wonderful clearness in 
his letter to the Romans. Here we have the meat of 
them in a few strong words. However, the contem- 
poraries of the apostle were not able fully to grasp the 
mighty meaning and great depth of his Gospel. The 
storm in Antioch was stilled; but the wavering attitude 
of Peter had its aftermath, and was the cause of trouble 
long after the death of both Peter and Paul. In fact, 
it lay as a cloud upon Christendom for 1,400 years; 
until Paul's greatest disciple, our own Church Father 
Martin Luther, again placed the Pauline Gospel in the 
candlestick and let it shine brightly as the light of God's 
Church on earth. 

This wavering between the way of the Law and the 
way of grace has recurred again and again. There 
have been many movements toward a more strict bond- 
age under the Law. They have appeared under new 
forms, but have had their roots in the same old opposi- 
tion to the Gospel of free grace. And every Christian 
has felt this opposition in his own life. There is, how- 
ever, but one Gospel which give peace to the heart; the 
Gospel of free grace according to St. Paul. 

The great central idea of Paul in the settlement of 
this controversy with Peter is expressed in the words : 
I live in faith in the Son of God, who loved me, and 
gave Himself up for me. — If that is clear, everything 
else is clear also. This is the deep undercurrent in the 
w T hole religious life of Paul, and on it is carried his view 
of the salvation in Christ. This is the innermost kernel 
of the Christian religion. 

Paul begins his argument to Peter in this wise : Both 
of us are by birth Jews', and thus we have from our 
birth belonged to God's chosen people, to whom He has 
given His promises and blessing (Romans 2: 17; 3:2). 
As true Jews we led an upright life according to the 



270 

Law. Like other men we were sinners ; but we were not 
"sinners" in the sense in which the term is applied to the 
Gentiles. These Gentiles led a life of idolatry, godless- 
ness and the most, abominable vices (Romans 1 : 18-32). 
This we did not do ; and if any could be saved by 
works, it should have been we. Yet we are the very 
ones who have found that we must seek salvation 
through means entirely different from this. Our eyes 
were opened, and we saw that it was impossible to be^ 
come righteous before God by keeping the Law. We 
had tried it, but it could not be done. And it was given 
us to see that the righteousness which we never could 
earn by keeping the Law, that righteousness was to be 
had as a free gift of God through faith in Christ and 
His atonement for us. When this was made clear to us 
we in faith laid hold on Christ, in order that we might 
on this foundation stand as justified before God ; and in 
this matter the deeds of the Law were of no account 
whatever. Any suggestion of their merit in this place 
would mean that we are trying to make ourselves right- 
eous by our own works. But we can not reach the goal 
in this way, for no man can fulfil the Law's demands. 
The Law makes all men to be transgressors, and con- 
demns them. So that way of obtaining righteousness 
was closed to us. 

But when we thus resigned every thought and ef- 
fort to obtain righteousness before God by fulfilling the 
Law, and turned in faith to Christ, then we showed by 
the very act of seeking our righteousness in Him, that 
we did not have it in ourselves, but were sinners, as are 
all others. Thus, even though we were not "sinners" 
like the heathen, we were condemned and powerless, 
with no means of helping ourselves to become righteous 
before God. No other way of salvation w T as open to us 
than that open to the heathen: The faith which accepts 
the grace of God in Christ. 



271 

But. do we not by this teaching make Christ the min- 
ister of sin ? 

This was the steady complaint of the Judaists against 
Paul. They said that in teaching the impossibility of 
coming into right relations with God by obeying the 
Law, he in effect abrogated the Law entirely. And when 
Christ, according to Paul's teaching, gave righteousness 
as a gift to persons living in sin and doing nothing to 
obtain it, this was equivalent to declaring people right- 
eous who were not righteous in fact. Instead of taking 
sin seriously, and punishing it, and demanding of people 
that they live a righteous life according to the Law, 
Christ, as presented by Paul, seemed to be at the service 
of sinners, and to smooth over their sin with His right- 
eousness; and thus the most upright Jew would seem 
to be no. better in the sight of God than the most wicked 
heathen. Can this be good doctrine? asked they. Paul 
made Christ out to be the minister of sin, the friend of 
publicans and sinners. 

Paul repudiates this idea. Xo, he says, but if I, like 
the Judaists, "build up again those things which I de- 
stroyed, I prove myself a transgressor/' When they 
through Baptism became members of Christ's Church, 
they discarded their old doctrine concerning righteous- 
ness by the deeds of the Law. Had they been able to 
save themselves by their own works, they would not have 
needed Christ. By joining the Christian Church they 
had broken with the old ideas of the Law ; and now 
they are beginning to rebuild the broken-down structure, 
teaching that one must obey the Law in order to be- 
come righteous before God. Thus they really admit that 
they committed a sin when they gave up the attempt to 
earn righteousness, and accepted it as a free gift of 
God. It is they, and not Paul, who are transgressors 
and make Christ a minister of sin. The apostle could 



272 

never have been guilty of such inconsistency; first to 
leave a way, and then return to it Never! 

I could not act in that way, says the apostle. I am 
not a transgressor in that sense. It is the Law itself 
which has forced me to go the way which I have gone ; 
which forced me to accept Christ, that I might in Him 
find the righteousness which it was beyond my own 
power to reach. And this was the very purpose of the 
Law. The Law put me to death (Romans 7: 10 sq.), 
showed me my utter inability to keep the commandments, 
and showed me my own sin (Romans 3:20). But the 
Law did not. help me to keep the commandments, nor did 
it give me forgiveness of sins ; and it was even more 
impossible that the Law could make me righteous be- 
fore God. It would not give me any of these things ; 
for it could not, and should not. It was the purpose of 
the Law to bring not life, but death. "Through the Law 
I died unto the Law" ; and the Law has nothing to do 
with one who is dead ; when it has killed him its work 
with him is done. But the purpose of God in all this is 
that I might live unto God. 

Through Baptism I was crucified with Christ, and 
became partaker of the righteousness which is of grace, 
and which Jesus earned for me by His death of atone- 
ment on the cross. His death was my death. But when 
I thus became partaker of the grace which Christ 
earned by His death on the cross, there was also some- 
thing in me which was crucified. That was "the old 
man" (Romans 6:6; Gal. 5:24) with its sinful lusts. 
And the result of this crucifixion is that "I" no longer 
live, but that Christ lives in me. To accept the right- 
eousness in Christ means to break with the old life in the 
flesh. One can not at the same time have the grace of 
God and live in sin. The life of Christ was to do the 
will of God. Thus when Christ lives in me, my life 
becomes a life unto God. Still, the circumstance that 



273 

Christ lives in me does not change the fact that here on 
earth I always have the "flesh," the weak and sinful 
human nature. This is the great change which came 
upon me when I became a Christian, that I now live in 
the faith which is in the Son of God, who loved me, 
and gave Himself up for me. When I believe in Jesus- 
I live unto God. 

After this statement the apostle summarizes it: 
Now, do I make Christ a minister of sin? Do I despise 
the grace of God? No, it is not / who do this; but 
the Judaists, who again want to burden the Christians 
with the yoke of the Law. I will not abandon my way 
of grace, and of righteousness through faith, and fol- 
low the Judaists. That would be to make void the grace 
of God. For if righteousness were to be had by obe- 
dience under the Law, we could help ourselves, and 
would have no need of Christ. Then had Christ, died 
on the cross for nought; He had died absolutely to na 
purpose. 

In this strong statement the apostle has thus pre- 
sented the very fundamentals of Christianity. Our re- 
lations to God can not be built on the loose sand of our 
own works, but must stand on the foundation which 
God has laid in Christ. And all vital morality is 
grounded in our communion with God in Christ. I live 
my life in faith on the Son of God, who died for me; 
and thus I live unto God. The distinction between the 
way of the Law and the way of the Gospel has never 
been put more plainly into words. God had set Paul 
the task of lighting up this particular domain, where 
there are so many pitfalls, and where even Peter made 
a false step. 

Though Peter thought otherwise, there is no com- 
promise possible between the view of Paul and that of 
the strictly Jewish Christians. Paul's statement stands, 
for all time as a guidepost for the Christian Church. 



274 
CHRISTIAN LIBERTY (3: 1-5: 12). 

Paul has now confuted the slanders of the Judaists, 
and shown that in his office as an apostle of the Lord he 
was wholly independent of the other apostles. And then 
he has defended the truth of his Gospel as the only 
teaching in full harmony with God's gracious plan of 
salvation. 

Now, there was in Paul's teaching especially one 
point with which his opponents found fault, and that was 
his doctrine concerning Christian liberty. To the Juda- 
ists this doctrine seemed a denial of all religion. It 
was blasphemy, and it meant the throwing away of 
everything which God had given to his chosen people 
through Moses and the prophets ; it was contempt for 
God, and an insult to his people. And, as Paul was 
made to feel, the Jew is a fanatic in that which touches 
the national religion. 

Not by the Works of the Law, but by the Message of 
Faith the Galatians Received the Holy Spirit. 

3: 1-5. That which is true of the other points con- 
cerning our relations with God, holds good in regard 
to the question of religious liberty also : It can not be 
rightly understood unless it is seen in its connection with 
Christ and faith. These form the groundwork of the 
apostle's explanation of the principles of Christian lib- 
erty. To the apostle this doctrine is the very apple of 
his eye. It is a necessary inference from the doctrine 
of justification by faith. One must not muddle the doc- 
trine of justification by dragging into it the works of the 
Law; and so it is also with the question of Christian 
liberty. By confusing the doctrine of justification with 
the keeping of the Law the Judaists robbed the Chris- 
tians of their certainty in regard to their state of grace: 
and in like manner they robbed people of their Christian 



275 

liberty. These truths the apostle had all the time been 
preaching with all the force of his fervent soul and his 
keen mind. Therefore the wavering attitude of the 
Galatians grieved and disappointed him. His troubled 
state of mind is strikingly revealed in the series of terse- 
questions put to them. The questions strike down among 
them like flashes of lightning from the lowering thunder- 
clouds. 

He addressed them as "foolish Galatians." He can- 
not understand how people who have heard what they 
have heard, and have had their experience, can have let 
themselves be so easily led into the snares of the Juda- 
ists. To be sure, his Judaistic enemies are cunning de- 
ceivers; but the Galatians should not have been such 
easy prey, allowing themselves to be cheated of their 
evangelical liberty, and to be led into bondage under 
the Law. They must have been bewitched. The Gospel 
which Paul had preached to them had left no room for 
any misunderstanding of its meaning. The apostle could 
boldly declare that before their eyes ''Jesus Christ was 
openly set forth crucified" Christ crucified was at all 
times the apostle's one great theme. It was the picture 
which his teaching had continually painted before the 
eyes of his hearers. Earnestly and vividly he had de- 
scribed to them the crucified Savior as the only way of 
salvation. They must have understood that there was 
here no room for any salvation through their own works. 
Nothing but the atonement of Christ, received through 
faith, could lead them to God in Heaven. 

Not only had Christ been thus painted before their 
eyes by the apostle, who preached to them the plain 
gospel truths, but they had been further taught by their 
own spiritual experiences. Should not these have kept 
them free from these dangerous Judaistic errors? They 
had received the Holy Spirit as earnest of God's power 
and their salvation; and miracles had been wrought. 



276 

among them, showing that here was a power greater 
than any power of man. This every one of them knows ; 
and there is not one among them who in answer to the 
apostle will declare that it was obedience under the Law 
which helped them to accept the Spirit, and which caused 
the miracles to be wrought in their midst. Far from it. 
When the way of faith was preached to them as the 
only way of salvation, and they accepted this Gospel of 
grace, then they received the Spirit, and miracles were 
worked among them. 

The apostle then fires one question after the other 
at them. He asks if they really have gone so far in their 
foolishness, that they, who had begun in the Spirit, now 
wish to finish in the flesh. It was by the work of the 
Spirit that they began their life as Christians ; and they 
did not then build their hopes of salvation on anything 
of the flesh, anything of their own, any outward ful- 
filment of the Law. No, they began in the Spirit, in 
faith, accepting the salvation in Christ as a free gift of 
God's grace. But now r it seems that they want to build 
and finish their Christian estate "in the flesh," turning 
aside to follow the way of the Law and its w 7 orks, cir- 
cumcision, and the like fleshly things. It would be easy 
to see the inconsistency of such conduct. 

Another question: Can it be possible that all their 
experiences have been to no purpose? If they end "in 
the flesh," these Christian experiences will have done 
them no good. Paul loved his erring brethren too much 
to believe that such is to be the end ; that which he and 
they have lived together can not have been in vain. 
When he now has explained these matters to them again, 
and the brethren have had time to think it over, they 
w r ill, he makes no doubt, return to the good old paths 
of God's gracious mercy. 



/ 7 



The Way of Faith is the Only Way Which Leads to 
Salvation, as Shown by the Example of Abraham. 

3:6-14. The "Spirit," not the "flesh," is the impor- 
tant thing in God's Kingdom, as always has been the 
case. But now the Judaists are trying to seduce the 
Galatians into thinking that the "flesh," the externals 
of religion, is the thing of prime importance ; that none 
can be justified before God except through the deeds 
of the Law ; that to become a child of God, one of the 
children of Abraham, one must by circumcision be made 
a member of the Jewish people. The Judaists wish to 
make a carnal matter of that zi'Jiich God wants to be a 
spiritual matter. They were all the time boasting that 
they were the true children of Abraham, and that they 
had the Law and the promises ; the Gentiles could come 
to God only by becoming Jews. 

Now let us see what God says about this matter, 
continues the apostle ; see how it came about that Abra- 
ham was justified. There is no mistaking the words of 
Scripture: Abraham was justified in exactly the same 
way as were the Galatians. In Genesis 15:6 it is de- 
clared in plain words that Abraham believed God, and 
it was counted to him for righteousness. To be right- 
eous means, then, to have been counted as such, or that 
God has declared one to be righteous. And He does 
this in the case of such as believe. God did not look to 
Abraham's deeds, but to his faith, when declaring him 
to be a righteous man. So it was when the Galatians 
became righteous. They had not tried to wipe out their 
sins by doing the deeds of the Law, but they believed 
what God told them of grace in Christ Jesus ; and then 
God no longer counted or treated them as sinners, but 
as being righteous. 

So it was not his "flesh," but his faith which caused 
Abraham to be counted as righteous ; and it follows, 
despite the assertion of the Judaists to the contrary, that 



278 

it can be nothing of the "flesh" which causes one to be 
counted a son of Abraham. No, it is faith) for right- 
eousness and sonship go together. 

And God, who knew, and in his wisdom had fore- 
ordained, that He would grant the grace of justification 
to Gentile believers also, announced the good news to 
Abraham, saying: In thee shall all peoples be blest. 
He says not a word of the Law, or circumcision, or any- 
thing "fleshly." Thus, according to God's own word, 
the faithful are the true children of Abraham, no matter 
whether J&w or G entile \ and being his children, they 
receive the same blessing which he received. In God's 
Kingdom it is not carnal, but spiritual relationship which 
counts, and this spiritual relationship depends on the 
common faith. The blessing, then, is dependent on faith 
and the promises', while it is the haw that condemns. 
The Word of God is as clear in regard to the curse as 
in regard to the blessing. For it is written, in Deuter- 
onomy 27 : 26 : "Cursed is every one who continueth not 
in all things that are written in the book of the Law, to 
do them" But who dares to boast before God that he 
has kept all the commands of the Law? The harvest 
of his efforts reaped by one who is under the bondage 
of the Law is, then, not a blessing, but a curse. 

Nor has it ever been God's purpose that man was 
to obtain righteousness by keeping the commandments. 
It is not possible by this means to escape the curse and 
the eternal death. God has not willed that the way of 
works should be the way of life. Therefore He has said 
through His prophet: The righteous shall live by faith. 

If our status before God were to be determined by 
the Law, faith would count, for nothing. For the Law 
does not say: Believe this. It says: Do this. Thus it 
is declared in plain words in Lev. 18:5: He that doeth 
them shall live in them. — Thus the apostle refutes by 
the Word of God one Judaistic doctrine after another. 



279 

Now. which way will the Galatians choose? God's way, 
or the way of the Judaists? Can any thinking person 
doubt which is the right way? The way of faith leads 
to righteousness and blessing, while the way of the Law 
leads to condemnation. 

Through the Law we can merely come in under the 
curse\ the curse resting on all the people of Israel, and 
keeping them in prison, as it were, because they were 
under the Law, and still did not do that which the Law 
commanded. The Jews should therefore be the very 
first to rejoice and to accept in faith the great message 
of liberty: "Christ redeemed us from the curse of the 
Law, having become a curse for us" And this is con- 
firmed beyond all doubt by the declaration in Deut. 
21:23: "Cursed is every one that hangeth on a tree/' 
The cross of Christ is our banner of liberty. And now, 
asks the apostle, will the Galatians place upon them- 
selves the yoke of the Jewish ^aw, which God never 
has imposed on the Gentiles, and from which Christ has 
redeemed the Jews? 

The purpose of God in letting Jesus die the death of 
a malefactor on the cross was to make the Gentiles par- 
takers in the blessings promised to Abraham. When 
Christ died on the cross the old dispensation of the Law 
was closed, and the way of salvation to all men through 
faith was opened, and the promises to Abraham could 
now be fulfilled. Israel was then redeemed from the 
bondage of the Law; they were no longer subject to the 
Law. Thereby the Gentiles, also, were redeemed from 
the Law. If Christ had not died, and thus opened a new 
way of salvation, the Gentiles as well as the Jews would 
have been compelled to bear the yoke of the Law r . But 
now all this had been done away with by the death of 
Jesus on the cross. There is but one way for all, both 
Jew and Gentile; and through faith we can receive the 
Holy Spirit, which God has promised us. 



280 

The Law Cannot Disannul the Promises. 

3: 15-18. Here the language of the apostle becomes 
more calm. Brethren, he writes, let us take an illustra- 
tion from our everyday experience. It is a matter of 
common knowledge that when a man has drawn up a 
legal instrument, as a last will and testament, and it 
has been witnessed in the regular way, and is made a 
matter of record, no man may come and make this 
document void or add anything to it, but must let it 
stand as recorded. 

Now, God gave the promises to Abraham and his 
descendants (Gen. 13:15; 17:8). But when God at 
that time said "seed" and not "seeds," he had in mind 
one, not many; and this one is Christ. In Him and of 
Him are all the promises ; and there is no promise ex- 
cept through Him. 

God made this definite promise to Abraham ; and 
then, after the lapse of 430 years, the Law was given. 
But it is not possible that this Law could disannul the 
covenant made 430 years before the giving of the Law ; 
for God does not have one mind today and another to- 
morrow. The Law could not make void the provisions 
in regard to the inheritance. If we received this as a 
result of obeying the Law, then the provision that we 
are to receive the inheritance by faith in God's promise 
concerning Christ, would be made of none effect Our 
right to inherit the promise can not be conditioned on 
two provisions, one of which directly contradicts the 
other. We receive it either by obeying the Law, or by 
believing the promise ; there is no third alternative. But 
God granted it to Abraham by promise. Thus, he who 
believes God's promise regarding Christ, is heir to all 
that which God has promised. 



281 

The Office of the Law Was Merely Temporary. 

3 : 19-29. What good purpose, then, could the Law 
serve? The Judaists were all the time complaining that 
Paul wanted to repeal the Law. To them the Law was 
the way by which God had appointed us to reach right- 
eousness; and as to Paul, who taught the directly op- 
posite, they held him to be an anarchist in God's King- 
dom. This charge was made against Paul in all his 
Congregations; and so he was compelled to be all the 
time defending his position, and pointing out what it is 
that the Word of God teaches of the relation between 
the Law and the promises. 

The Law has nothing to do with the question of our 
receiving the inheritance. What, then, is the office of the 
Law? It has a merely temporary purpose, says the 
apostle. It was added as a means of teaching that sin 
is disobedience to God (Romans 3: 19; 4: IS), and how 
sinners stand convicted before God as deserving of 
punishment — until Christ came, concerning whom the 
promise had been made. This is in agreement with 
the manner in which the Law was givoi\ Boui *iie Law 
and the promise are given of God. He gave the pro- 
mise to Abraham in person, without any mediator. But 
in the giving of the Law there were two parties to the 
covenant: God, who gave the Law, and Israel, who 
were to keep it. And where an agreement is to be made 
between two parties, one or more mediators, or agents, 
are needed to conduct the negotiations. Thus it was 
when God gave the Law. Angels brought it; and a 
mediator, Moses, received it. But in the case of a 
promise — as when God gave the promise to Abraham 
unconditionally — there is no need of a mediator. 

But since the Law, in its purpose and the manner of 
its giving, is so widely different from the promise, in 
that the Law, instead of securing to us the inheritance, 



282 

makes sinners of us, and instead of coming directly from 
God alone, was given through angels and a mediator, 
does it not follow, then, that the Law is against the 
promises of God? By no means. For God never in- 
tended that we were to obtain life and righteousness 
by keeping the commandments of the Law. No, Scrip- 
ture clearly says that God has "shut up all unto dis- 
obedience," that all mankind are helpless in the power 
of sin, and deserving of punishment (Romans 3:9-20; 
11 : 32) ; in order that. God may according to His prom- 
ise give life and righteousness to all who in faith ac- 
cept His grace in Christ Jesus. 

Thus the Law was to serve a merely temporary pur- 
pose. Before faith came we — particularly the Jews — 
were to be "kept in ward under the Law," that we might 
not escape, but all the time feel the heavy yoke upon 
us. The Law was a wall which God built up between 
Israel and the heathen world, in order to keep Israel 
from sinking down into idolatry, and from losing the 
revelation which God had given them. 

In the meantime the Law was to stand over us as 
a schoolmaster, with its commands and restrictions, that 
we might see our misery and look to God for help; in 
order that we might be ready to receive Christ when 
He came, and to find our righteousness in Him through 
faith. 

Now, however, the situation is entirely changed. For 
after faith came we Christians are no longer under the 
schoolmaster ; but all who believe in Christ are God's 
freeborn children. This change came when they were 
united with Christ through Baptism. Then all national 
and social barriers were broken down, for all men are 
one in Christ Jesus. The Law made a separation be- 
tween Jew and Gentile; Christ and His salvation unite 
them. And they who by faith and Baptism belong to 
Christ are the seed of Abraham and inherit the blessing 



283 

according to God's promises. The circumstance that 
the Jews are the seed of Abraham after the flesh does 
not give them any advantage over the Gentiles ; and it is 
not true, as the Judaists asserted, that the Gentiles must 
through cricumcision become members of the Jewish 
people and put themselves under the Law in order to 
become partakers of the inheritance. 

The Position of Israel in the Old Covenant Was That 
of a Child not yet Come of Age. 

4: 1-7. The apostle has drawn a sharp line of dis- 
tinction between the time "before faith came" and now 
"that faith is come." And he has explained in respect to 
the Jewish Christians, that not until Christ came, and 
with Him faith and the glad tidings of salvation, had 
they been made free from bondage and come into their 
full heritage as the children of God. He also explained 
that at the same time the Gentiles who accepted Christ 
in faith were thereby placed in the same happy position 
as the Christian Jews without having been under the 
yoke of the Law. 

This placing of the Gentiles on an equality with the 
Jews was most offensive to the Judaists ; they never 
could be reconciled to it. The Jews were God's children 
long before the coming of Christ; this was a preroga- 
tive of w T hich none could rob them. God himself had 
said it ( Exodus 4 : 22 ; Hosea 11: 1 ) . 

Of course, Paul did not deny this. Certainly, the Jews 
had the adoption of sonship (Romans 9:4) ; they were 
God's chosen people. But their position under the Old 
Covenant was that of children not yet come of age. 
Israel was as the son of a man who has left a large 
fortune. But as long as the heir is a child, he is under 
guardians and stewards until the day fixed in the father's 
will. Not until then does the heir come into full pos- 



284 

session of the property. Before that time he has, with 
respect to control of the inheritance, been no better off 
than the bondservant. This was the situation till the 
coming of Christ. We were "in bondage under the rudi- 
ments of the world." 

But in the fullness of time, when the heir w r as to 
reach his majority, and when Jew and Gentile, each in 
his own way, had been made ready to receive the ful- 
filment of the promise ; God sent His Son from Heaven, 
where he had been with God from everlasting, let him 
be born of a woman, being made in the likeness of men,, 
that He might take the form of a servant (Phil. 2:7). 
And God let Him be born as one of the Jewish people,, 
who were under the Law, and thus Christ Himself came 
under the Lcfav also. 

God's purpose in this was a double one. Christ must 
be a man, and be under the Law, first of all in order that 
the Law might, make its demands on Him, and that He 
might by His death on the cross set free the children 
of Israel, who were under the yoke of the Law (3: 13; 
Deut. 21-23). And then God wanted to open the way 
to sonship for the Gentiles without first placing upon 
them the yoke of the Law. 

In order that we all, whether Jew or Gentile, may be 
sure of our adoption as God's children, he has sent forth 
the Spirit of His Son into our hearts ; and it is this 
Spirit who makes us to cry: Abba, Father. He warms 
our hearts with the blessed assurance that we are in truth 
God's children; and may call God by the name of 
Father; and that we may with confidence and without 
fear approach God as our heavenly Father, in the same 
way as Jesus did (Mark 14: 36). The Father knows the 
child's voice, no matter what the language; Jews and 
Greeks are alike His dear children. 

There can be no better proof that the time of bondage 
is past You no longer are a bondservant, nor a minor 



285 

child, but a son who has come of age. The inheritance 
is now yours; you have received it of God, your Father 
in Heaven. It is this blessed assurance and confession 
which the Spirit wishes to create in the hearts of God's 
children. They are not to be in the state of uncertainty, 
as not having reached their majority, nor in the state of 
anxious servitude ; their estate is that of the free son full 
grown. And yet the Judaists want to put the yoke upon 
such a son, and again make of him a mere bondservant ! 

The Gentiles Also Were in Bondage. 

4:8-11. It was not the Jews only who were in 
bondage, and were set free through Christ; the same is 
true of the Gentiles. These, also, have ceased to be 
bondmen, and have become children. They were in even 
worse bondage than were the Jews. The Jews were in 
bondage, to be sure, but under the true and living God ; 
while the Gentiles were slaves under the idols, who did 
not even exist. The Gentiles created their own gods 
and then served them. This was the situation of the 
Galatians before they became Christians. 

That they had formerly put up with this slavery was 
not so strange; for they did not then know better. But 
when they were converted they came to know the true 
God; or, as Paul would prefer to put it, to be known of 
God. For the important thing in our Christianity is not 
that which we may have done, but that which God has 
done for and with us. To be known of God means to be 
known by Him as one of His own, to be embraced in 
His grace and love. And to think that anybody could 
want to throw away this glorious liberty and the estate 
of sonship, in order to follow Judaism and be made a 
slave! Would it not be the very height of foolishness? 
Formerly they were in slavery under the idols ; and now 
they seem in a fair way of making themselves slaves 



286 

under the yoke of the Law. Now they desire to be in 
bondage over again to the weak and beggarly rudiments, 
to the former teaching; which can neither give them 
righteousness before God, nor anything else of that 
which they so sorely need; because it is "weak through 
the flesh ,, (Romans 8:3). It only demands; weak and 
poor as it is, it has nothing to give. 

The fear of the apostle that the Galatians might 
change their liberty for the old bondage is not without 
cause. They had in fact already taken the first fatal 
step which will, unless they are stopped betimes, reduce 
them to bondage under the Law. They had begun to 
observe the rules of the Law in regard to Sabbaths and 
new moons and seasans and years; which rules were of 
force as regards the Jews, when these were under the 
Law as children not yet of age. And now that even 
the Jews have been set free, the Galatians seem dis- 
posed to place the yoke on their own necks. Yet the 
foolish people do not see the danger. But if they con- 
tinue in their course Paul's work among them will have 
been done in vain ; they will be led astray from the good 
way of salvation. 

Admonition to Remain Loyal to the Apostle and to the 

Gospel. 

4 : 12-20. After this severe reprimand and warning 
the apostle here changes his tone, using words of en- 
dearment which show how tenderly he loved these Con- 
gregations. He is like a mother anxiously correcting 
an erring child. He uses all his arts of persuasion. He 
begs them as a brother: Become ye as I am; live in 
faith as God's free children; for I am as you, I have 
left Judaism in order to be saved in the same manner 
as the Gentiles. The Galatians must not think that he 
feels himself personally aggrieved. They have not done 
him any wrong. He reminds them of the love and en- 



287 

thusiasm with which they met him when he preached 
the Gospel to them for the first time; in spite of the 
fact that he was sick, so that his appearance and man- 
ner could not have inspired confidence. But now all 
this is changed, and his heart is full of grief as he asks : 
Am I become your enemy by telling you the truth? Is 
their love turned to hatred, because he has warned them 
of the danger of losing their soul? Do they prefer the 
false flattery of the Judaists to the truthful admonitions 
of the apostle ? The only purpose of the Judaists is to 
estrange the Galatians from their apostle, and induce 
them to join and support the party of the Judaists. They 
are actuated by selfish motives, not by interest in the 
welfare of the Galatians. Therefore the apostle warns 
the Galatians again these false friends, and urges them 
to be as zealous in the good cause when he is absent 
as when he is present. Then he closes his winning ap- 
peal with the loving declaration: My little children, of 
whom I am again in travail until Christ be formed in 
you; I could wish to be present with you now, and to 
change my tone; for I am perplexed about you. 

Ishmael and Isaac as Prototypes of the Bondman and 

the Free Christian. 

4:21-31. After these admonitions the apostle re- 
turns to his explanation of the difference between the 
Law and the promise. — Now, you Galatians,who so much 
desire to be under the Law, why do you not read the 
books of the Law? Do read the history of Abraham; it 
is most instructive. 

Abraham had two sons, Ishmael and Isaac. They 
were sons of the same father; in that respect there was 
no difference between them. But in respect to the con- 
dition of their mothers there zvas a wide difference. 
Ishmael's mother was the handmaid Hagar; while 



288 

Isaac's mother was the free woman Sara, Abraham's 
rightful and lawful wife. This of itself would imply 
that Ishmael is born to bondage, and Isaac to the free- 
dom of sonship. 

Furthermore, Ishmael was begotten and born in the 
natural way, (i 'after the flesh'' ; while Isaac was born 
''through promise." The birth of Isaac was one of 
God's miracles, as Sara was at the time far beyond the 
natural age of child-bearing. 

But there is a deeper meaning in all this. The two 
women represent the two covenants in God's kingdom. 
Hagar is Mount Sinai, the Old Covenant of the Law. 
As Hagar bore Ishmael into the estate of bondage, so 
the covenant of Sinai means spiritual bondage under 
the Law, which all the time says : Thou shalt, thou shalt 
not. It. brings nor peace nor happiness, but hopeless 
labor; and we are never done with it. 

Mount Sinai is in Arabia, not in the land of Canaan. 
The children of Ishmael are to dwell outside of the land 
which God gave to Abraham and his children. The 
children of Ishmael and the covenant of the Law did 
not really belong in the Promised Land. They corre- 
spond to (( the Jerusalem that now is" ; and Paul as well 
as the Galatians know very well that this Jerusalem is 
in bondage with her children, the Jews. These had re- 
jected the Gospel of salvation and liberty in Chirst; and 
in their unbelief they clung to the Law as their means 
of salvation. Thus they were in spiritual bondage. They 
are born "after the flesh" as the children of Abraham, 
but spiritually they are Ishmaelites. Their true home is 
not in Canaan, but at Sinai in Arabia. They are slaves, 
and their children are born into slavery. 

The freewoman, on the other hand, is not representa- 
tive of the Jewish Jerusalem, the capital of old Israel; 
but of the Jerusalem that is above, is free, and is our 
mother. This new, heavenly Jerusalem is the Congre- 



289 

gation of the saved in Heaven (Hebr. 12: 22) ; but as 
we see from the words of the apostle in the passage be- 
fore us, it embraces also the Church of God here on 
earth. There is no sharp line of cleavage. Christ is the 
Head of the Church ; and in Him the Church in Heaven* 
and the Church on earth are one. From Him the vital 
force goes out to the members of His body, the Church. 
This Jerusalem is free from the curse and bondage of 
the Law, owns the grace of Christ, and its citizens are 
free children of God. The Church of Christ is a Free 
Church ; and it is our mother. Here we have this beau- 
tiful statement, that the Church is our mother; the most 
beautiful thing which can be said of it. This is a divine 
arrangement : God's children are born of God's Church ; 
and the children are to revere the Church as their 
mother. 

It is with this mother as with Sara. The children 
born of the Church are children born of the promise, 
as was Isaac. On the Church is fulfilled the promise 
made through Isaiah (54: 1). It is this Jerusalem which 
is to become the mother of many children, embracing all 
Christians. These are born by the power of God through 
a miracle of grace, as was Isaac. The earthly Jerusalem 
has many children after the flesh; but the heavenly 
Jerusalem shall have many more, born through the 
quickening power of God in the Gospel. 

These two women and their sons being representa- 
tive of the Jews and of the Christian Church, we may 
expect to find other incidents in their life illustrative of 
later conditions also. As he that was born after the flesh 
persecuted him that was born after the Spirit, so also it 
is now, says Paul. Jews and Judaists persecute the 
Christians. It can not be otherwise; for the son of the 
handmaid hates the son of the free woman. 

Jews and Judaists shall, therefore, share the fate of 
Ishmael and his children. They have no place in the 

10 



290 

Christian Church; they are to be driven out. The Ga- 
latians are to drive out. the teachers of false doctrines; 
exclude them from the Church, in which they have no 
business. The heritage belongs to the sons of the free 
woman, not to the sons of the handmaid. Ishmael was 
not heir to the estate of Abraham. 

This the Galatians must not forget. They belong to 
the Christian brotherhood ; they are children of the 
free woman, and must not associate themselves with 
the children of the slave. If they do this they lose 
the free and happy mind of the child, and lower them- 
selves to the estate of slaves, and fall into the slaves' 
way of thinking; and they lose the adoption of children 
and the right of inheritance. 

Stand Fast in Your Freedom. 

5 : 1-12. "For freedom did Christ set us free." It 
sounds like a trumpet blast. It is the war cry, which 
puts mettle into the soldier, and mans him with courage 
to stand to his guns in the face of the enemy. For 
freedom did Christ set us free. He bought our free- 
dom for us by His death on the cross. Thereby He 
redeemed us from the curse of the Law, and purchased 
freedom for all who are His own. It is dangerous to 
waver at this point, and to listen to those who would 
try to bring Christians again under a yoke of bondage. 
And the apostle plants himself squarely before the 
Galatians, and shouts to them through this letter, and 
asks them to mark his words: "If ye receive circum- 
cision, Christ will profit you nothing." And he urges 
on them one thought, concerning which the Judaists 
preferred not to say anything; that he who allows him- 
self to be circumcised has thereby obligated himself 
to keep the whole Law. And the Law pronounces a 
curse upon every one who does not continue in all 



291 

things that are written in the book of the Law, to do 
them (3 : 10). 

To be circumcised is therefore to separate one's 
self from Christ. He who seeks righteousness through 
the Law 7 is fallen from grace. Christ and grace are 
inseparable. 

The Christian Galatians had begun well. Who is 
it, then, that has caused them to waver? Surely, it is 
not of God. But a little leaven can leaven the whole 
lump ; a single error may destroy the Congregation, 
corrupt their whole conception of Christianity, and 
spoil the Christian life. When the Galatians have taken 
time to think, they surely will agree with the apostle; 
but the judgment of God will certainly fall upon those 
wiio have brought this confusion into the Church. If 
Paul would yield in this one matter, concerning circum- 
cision, the persecutions would soon be ended. His op- 
ponents made no special complaint of his preaching 
about the death of Christ on the cross. This preach- 
ing would not then be offensive to them; for the Law 
would then have been given its old place as a means 
of salvation. 

Through the Spirit the Christian life is a life in 
faith, hope, and love. It is a beautiful life, a happy 
lot. But in Christ neither circumcision nor uncircum- 
cision avail anything. Circumcision helps nobody into 
Heaven, nor does the want of it keep anybody out of 
Heaven. These things are not essential. But in the 
Spirit we await that which righteousness gives us the 
hope of obtaining in the life eternal. But while we are 
here on earth, faith works through love, in that we 
render service to our fellow-men. 

The apostle is filled with indignation when he thinks 
of the persistent efforts of the Judaists to induce the 
Gentile Christians to be circumcised; so that he fairly 
shouts at them : I would that they might even go be- 



292 

yond circumcision; or that they would mutilate them- 
selves so badly that they were beyond being repaired. 

III. THE USE AND THE ABUSE OF LIBERTY 

(5:13-6:10). 

As is so often the case with the letters of Paul, the 
latter part of this letter to the Galatians is in the form 
of a direct admonition. 

The Limitations of Christian Liberty. 

5 : 14-34. This Christian liberty does not mean 
giving a free rein to the flesh and its lusts. No, Chris- 
tian faith is to show itself in loving service to others ; 
for such love is fulfilment of the whole Law. Love 
does away with bickerings and dissensions, which 
would destroy the individual members and the Congre- 
gation. The flesh and the Spirit are all the time striv- 
ing for ascendency over the will of the Christian. The 
believer has no choice ; his orders are : Walk by the 
Spirit, and ye shall not fulfil the lust of the flesh. 
There is no difficulty in distinguishing between the 
works of the flesh and the fruits of the Spirit. The 
flesh urges one to do that which is evil and destroys ; 
the Spirit, on the other hand, brings forth good and 
blessed fruits. Against these the Law T can make no 
complaint. They that are of Christ Jesus are at war 
with the flesh. Their liberty is something entirely dif- 
ferent from the liberty of the flesh ; they have cruci- 
fied the flesh with its passions and lusts. This they 
did in their baptism (Romans 6:2-8). 

Thus is refuted the Judaistic slander that Paul 
taught a spiritual liberty which really meant liberty to 
commit sin. 



293 

A way with the Spirit of Partisanship. 

5 : 25-6 : 10. They who live by the Spirit must show 
this in a spiritual life; so that they do not become 
vainglorious, or show that uncharitable conduct which 
is the cause of so much trouble in the Churches. But 
if one does something wrong, the others must help 
him in a spirit of gentleness ; each one looking to him- 
self, lest he also fall in the hour of temptation. They 
must be charitable toward all, and do good to all, but 
especially to their brethren in the faith; and they 
should see to it that their teachers do not suffer want. 
Let all bear in mind at all times, that God is not 
mocked; for what a man sows, that he shall reap. He 
that soweth unto his own flesh shall of the flesh reap 
corruption; but he that soweth unto the Spirit shall 
of the Spirit reap eternal life. 



Conclusion (6:10-18). 

6:11-18. Paul did not, as a rule, write his letters 
with his own hand, but dictated them to one of his 
assistants, as we see in Romans 16 : 22. So he dictated 
the present letter also. Then with his own hand he 
subscribed his name and wrote these closing remarks. 
Once more he calls the Judaistic heretics to account and 
asks the Galatians to make their choice between him 
and these false teachers. The Judaists live only to re- 
reive praise and escape persecution. They care little 
about the Law, if they can only secure a large personal 
following in the Church. They are sure of having on 
their side those Church members who have been per- 
suaded to let themselves be circumcised. To me the 
world and the approval of the world mean nothing, says 
the apostle; I have died to it. My glory is in the cross 
of our Lord Jesus Christ. Circumcision and uncircum- 



294 

cision have nothing to do with one's relation to God. 
The great and serious question is whether or not one has 
been born again. 

It is not worth while, says Paul, for any one to 
trouble him with more questions in regard to these 
matters. What he has written must suffice. He is a 
soldier of Christ, and bears the marks of it branded on 
his body. The letter closes with a benediction. 

This letter is written from Ephesus; and it seems 
from Chap. 1 : 6, that Paul must have been with them 
only a short time before writing the letter. It was, 
therefore, probably written in the year 56. 

It seems that the letter accomplished the apostle's 
purpose. The Galatians turned away from their false 
teachers and again gave their allegiance to their apostle. 
The Galatians took an active part in the collection by 
Paul, 2 or 3 years later, of money for the poor in 
Jerusalem. And we see from 2 Tim. 4:10, that the 
friendship between Paul and the Galatians remained 
unbroken. 

This letter is, to the Christian Congregation and to 
the individual believer, the great charter of liberty, a 
supporting pillar of the Church and of the Christian 
doctrine. In the providence of God it has been the 
special duty of the Lutheran Church to guard against 
the tearing down of this support. God grant that we 
may never waver, as did the Galatians, but that we may 
stand fast with the Lord's apostle. 



The Letter to the Ephesians 

This letter is not addressed to the Church in the city 
of Ephesus. In the other letters of Paul there are al- 
lusions to local conditions in the particular Church to 
which he is writing; but there are none such in this 
letter to the Ephesians. The writer seems to have no 
personal acquaintance with those to whom he writes 
(see 1: 15); and the greetings in the first verse of the 
letter is put into very few words. Chapter 4:21, also, 
and some other circumstances indicate that this is a 
circular letter to the Churches in the western districts 
of Asia Minor — Churches founded by missionaries 
from Ephesus. Thus Paul's Church at Ephesus was in 
a way the mother of the others ; and this gives Paul 
the right to offer them advice and admonition. 

The letter now before us is in many things different 
from those already dealt with. There we have seen 
the apostle in the strength of his manhood fighting 
against the Judaists, clearing away the difficulties in 
the new Congregations, and defending the truth of his 
preaching. Here it is different. Here we have the 
apostle writing from prison and in the evening of his 
life, to the Christian brethren, strengthening them and 
warning them against the new danger of Gnosticism, 
as it is called, which would change the Gospel into a 
sort of Greek system of philosophy. To the Gnostics, 
simple faith was not enough; they wanted some kind 
of philosophic interpretation. As against this the 
apostle impresses on his readers that they need a 



296 

deeper Christian conception of the Christian faith and 
life; and that they must not lose themselves in philo- 
sophic speculation which would rob them of faith, and 
corrupt their life. As a protection against these dangers 
they need a more thorough understanding of the deep 
foundation of their Christian estate in the grace of 
God, and of the Christian Church as a unity, with Jems 
Christ as its head. 

The theme of the letter to the Romans is the evan- 
gelical faith ; the letter to the Galatians discusses Chris- 
tian liberty; and this letter to the Ephesians treats of 
God's Church here on earth. 

In regard to Ephesus, Paul's work and conditions in 
general at that place, read Part I of the present volume, 
pages 104-107, 112-114, 147-149. 

THE PLAN OF THE LETTER. 

Introduction and salutation. 1 : 1-2. 
I. The glory of redemption and the Christian estate. 1 : 3-3 : 21. 
II. Admonitions to lead a Christian life. 4-6 : 20. 
Conclusion and benediction. 6 : 21-24. 



Introduction and Salutation (1:1-2). 

This is here very short; and yet we find in these 
opening words a suggestion as to the main purpose of 
the letter. The apostle wants his readers to bear in 
mind always, that they now are something entirely dif- 
ferent from what they were. They were buried in the 
spiritual darkness of heathenism, and lived in the lusts 
and vices of the flesh. Now they are saints) through 
their union with Christ and through the grace of the 
Spirit they now belong to God, and live in His holy 
Church. Now they believe in Christ) and thus God is 
their Father, and Jesus Christ their Lord. Therefore 
God's grace and peace rest upon them. Thus the 



297 

apostle gently smoothes the way to a consideration of 
the subject which he especially wants to discuss in this 
letter. 

I. THE GLORY OF REDEMPTION AND THE 
CHRISTIAN ESTATE (1:3-3:21). 

In Favor with God. 

1 : 3-14. In spite of persecution and suffering, in 
spite of anxieties and crushed hopes, in spite of un- 
certainty with regard to the future; the imprisoned 
apostle here sings joyous praises to God for His in- 
finite mercy. The heart of Paul is full to overflowing. 
The rules of prosody and logic are swept away by the 
flood. His heart simply must have air; he gives vent 
to his feelings, packing all the thoughts possible into 
few words. It is the depth of the riches and wisdom 
and knowledge of God which wells up in his soul and 
sweeps him off his feet, as it were. "Blessed be the 
God and Father of our Lord Jesus Christ" . . . "unto 
the praise of his glory" ; thus begins and ends this 
short, but so infinitely rich and deep section of the 
letter. God our heavenly Father has through the Holy 
Spirit and through Jesus Christ His Son overwhelmed 
us Christians with numberless blessings, so that we 
really are in Heaven already. God had done this, be- 
cause in His eternal love He has chosen us in Christ, 
before the foundation of the world, to be His children. 
Thus God's children have from everlasting been in His 
heart. God knew them for His own, elected them, and 
made His plans to save them, — all in Him, Christ, 
who is the perfect expression of God's eternal love. 
And God chose us as His own, that we might stand 
before Him as holy and without blemish in Christ. 

This was, then, the decree of God's eternal love 



298 

concerning us : We were to receive the adoption as 
sons of God through Jesus Christ. In resolving to do 
this for us God was moved by nothing whatever ex- 
cepting His own free will, which is the same thing as 
His love. The children of God shout with joy, because 
the glory of God is shown in all its wealth and splendor 
through the grace with which He enriched us in Christ, 
His beloved Son. For Christ gave His life in obedient 
service for us. His blood was the price paid to set us 
free and make it possible for us to receive the remission 
of our sins. If we in faith lay hold on Christ, all these 
treasures are ours. This is altogether of God's grace ; 
for when God measures out salvation to us, he gives 
us according to the riches of His grace. Thus only 
can we receive a sufficient measure. His mercy is great 
beyond compare; and he gives us the open eye of wis- 
dom to look into the mystery of His gracious decree 
and plan, and the open ear to hear and understand that 
which He speaks to us. And in making known to us 
what He of His own good pleasure has done for our 
salvation, God makes it possible for us to lead a life 
which is pleasing to Him. He had decided on two 
things. In the first place He would in the fulness of 
time establish a new dispensation. Until God made 
this known through the Gospel it had been hid in Him ; 
none other knew of it, but it was then revealed to all. 
In the second place, God purposed that He would then 
sum up all things in Heaven and earth, and make them 
one in Christ. Then should be restored the great har- 
mony of creation, which sin had disturbed ; and Heaven 
and earth should resound with the praises of God's 
glory. Thus the whole structure of salvation is built 
on Christ, and our share as Christians in the Kingdom 
of God with all its treasures is dependent on Christ. 
He that believes in Christ receives the heritage. Thus 
it has been foreordained from eternity in the counsel 



299 

of the divine will ; to the end that we should be to the 
praise of His glory ; whether we be of the Jews, who 
were awaiting the fulfilment of God's promise of a 
Messiah; or we were Gentiles who had heard the good 
news of salvation, and had accepted it in faith. Being 
united with Christ through faith in Him, the Gentile 
Christians also have received the Holy Spirit ; who has 
sealed the word in their hearts, and thus made them 
sure of their being God's own children, and who is 
likewise an earnest that they shall surely receive all that 
which God has promised. The redemption of God's 
people is at hand. The joyful songs of praise shall thus 
sometime ascend to the throne of God's glory from the 
hosts of the saved, from Heaven and earth; a joy 
greater than all other joys, a joy without end.. 

Interceding with God for the Readers, that They May 
Come to Understand the Glory of the Christian Estate. 

1 : 15-23. The heart of the apostle has been glad- 
ened, he says, by his "having heard of the faith in the 
Lord Jesus w 7 hich is among you, and the love toward 
all the saints." For these things prove that there is 
among them a strong and healthy Christian life. There- 
fore the apostle brings them before the throne of God 
with thanksgiving; praying that God may for Christ's 
sake give them His Holy Spirit, to the end that they 
may be preserved through the dangerous times, await- 
ing them. False prophets are beginning to make 
themselves heard; and if the Christians are to remain 
in faith and love, the Spirit must give them wisdom, 
that with their hearts they may see and understand 
God's revelation concerning Himself; that they may 
understand the hope to which they are called, and the 
rich inheritance laid by for them; the exceeding great- 
ness of God's power, and that He will use for the 



300 

benefit of us who believe. The power of God used 
in furthering our salvation is the strength of His 
might which he wrought in Christ, when He raised 
Him from the dead, and made Him to sit above all 
rule as Lord over the hosts of Heaven, and over all 
things in this w r orld and the world to come. And Him 
who sits at the right hand as Lord of all things in 
Heaven and earth, Him God has made the head of the 
Church, and made the Church to be His body. The 
two can not be separated ; Christ lives in and governs 
His Church. Thus the Church has a share in Christ's 
dignity and power. Through Him the Church is ruler 
over all things in Heaven and earth. If the Church 
should be separated from its head, it would die; and if 
Christ is separated from His Church, he can not do 
His appointed work on earth. For that which He wants 
to have done he w r ants to have done through His body, 
the Church, and through its members. The great dig- 
nity of the Christians is that they are members of 
Christ's body. 

What the Power of God Can Do. 

2 : 1-10. This mighty power of God you have, de- 
clares Paul, experienced on yourselves. Once you were 
spiritually dead through your trespasses and sins. You 
lived as did the other children of the world ; obeyed 
the suggestions of the devil, the prince of the air round 
about us ; and led the same ungodly and immoral life 
as do the heathen unbelievers. And it was no better 
with us Jews. Like you we led a life of sin, and were by 
nature children of wrath. But God, who is rich in 
love and mercy, took pity on us, and raised us from 
the dead, and gave us the life in Christ, so that now, 
by reason of our union with Christ, we live in Heaven ; 
for there is the home of Him who is our head. And 
God has done this for us, in order that in the ages to 



801 

come He may show the exceeding riches of His grace 
in kindness toward us in Christ Jesus. God's children 
shall receive all the wealth of mercies to be found in 
the heart of God ; and His heart is so rich that it needs 
all eternity in which to expend its riches upon us. 
O the depth of the riches both of the wisdom and the 
knowledge of God ! Who hath first given to Him, that 
it should be recompensed unto Him again? To God 
be the glory for ever and ever. 

By grace have you been saved, by accepting the 
gift of salvation from God through faith; not as a re- 
ward for anything done. There is no room for boast- 
ing; for it was not through our own good works that 
we became Christians ; it is altogether the work of 
God. He made new creatures of us when we received 
the life in Christ Jesus. Then for the first time we 
were made able to do truly good works, which God 
afore prepared that we should walk in them. We need 
be in no uncertainty on this point. In Chap. 4—6 of 
this letter we have a picture of what the Christian life 
should be. 

This beautiful description is a song of praise to the 
honor of God's mercy. We see how God in Christ leads 
a lost sinner from death to life, from wickedness and 
misery to the bliss of Heaven. The apostle can not find 
words strong enough to picture man's lost condition in 
all its misery, nor to show us clearly the measureless 
love of God and the glory of His salvation. So the 
apostle piles up words and strings them together and 
builds of them a mighty temple to the honor of God. 
We feel how his whole being is shaken by the deepest 
emotions and by a great joy which is not of earth. He 
has more clearly than any other man seen God's glory 
in the countenance of Christ; and thus he can speak 
of it as can no other man. 



302 

Through Christ's Work of Redemption Jew and Gentile 
Have Become One People. 

2:11-22. In the preceding verses the apostle has 
reminded the Christians in and around Ephesus of the 
great change which has taken place in their inner lite. 
They were translated from death to life, from being 
lost to being saved. Now he calls their attention to 
the outward changes also. The old things have passed 
away ; all ijs become new. They must not forget the 
difference between that which was and that which is. 
By bearing this change in mind they will be better able 
to resist the false teaching which w r ould have them be- 
lieve that they have not experienced the great conver- 
sion. But this is the very change which they have ex- 
perienced, says the apostle. 

They were Gentiles, and they can not have forgotten 
the hatred and enmity between them and the Jews ; 
especially bitter on the part of the 'Jews, who regarded 
the Gentiles with disgust as something unclean. The 
Jews expressed their disgust and contempt in the word 
"Uncircumcision," which # they applied to the Gentiles ; 
while they spoke with pride of their own "Circum- 
cision." They bore the mark in their body showing 
that they were of God's people. However, the saddest 
thing in regard to the condition of the former Gentiles 
was not that they were hated and dispised by the Jews, 
but that they then lived zvithout Christ, and had no 
part in the Kingdom of God with its promises. They 
were without God and without hope in the world; with 
no comfort in life, no light in the darkness of death. 
Truly a sad and hopeless existence. 

And then, think how different from this their life 
now is. Now they live in communion with Christ, and 
have the whole grace of God in Him ; so that they, 
who were strangers and far away from God, now are 



303 

His own dear children, through the blood of Christ, by 
His atoning sacrifice (Eph. 1:7; Rom. 3 : 25 ; 5:9). For 
Christ is our peace. The peace is in Him; and all who 
have Christ have peace. All, whether Jew or Gentile, 
who by faith are united with Christ are in the common- 
wealth of the Prince of Peace, as promised by the pro- 
phets (Micah 5:4; Isaiah 9:6). There is peace with 
God, and therefore peace between men. When Christ 
died He broke down the wall of partition, the enmity, 
which separated Jew from Gentile. 

But if there were to be true peace "the Law of com- 
mandments contained in ordinances" must be abol- 
ished : for the Law is the foundation on which the wall 
of partition is built. It stood between Jew and Gentile ; 
and while this Law was of force in God's Kingdom, 
Jew and Gentile never could become one. The wall 
must be broken down ; and this was accomplished by 
Christ when He became a man like unto us (Gal. 4: 
4—5) and was nailed to the cross and was made a curse 
for us (Rom. 8:2; Gal. 3: IS). Then all enmity, every 
wall of partition, between God and man, between Jew 
and Gentile, was sunk in the bottomless sea of mercy. 
Thus was peace established between the two former 
enemies; and in Christ there zuas created a new gener- 
ation of men, and a new God's people. The Lord's pro- 
mise through the prophet Ezekiel (37 : 22-27) was ful- 
filled. 

By His death on the cross Christ brought about the 
great reconciliation between God on the one side and 
Jews and Gentiles on the other. In dying he destroyed 
the enmity. It is dead, and must not be recalled to 
life. And as peace came through Him, so it also is He 
who through His messengers announces the happy 
news of peace to all men; even as long ago foretold 
by the prophet of the Lord (Isaiah 57:19). For He 
has ooened to all, whether Tew or Gentile, the door to 



304 

the Father's throne of grace ; and He gives to all the 
one and the same Holy Spirit, the Spirit of adoption, 
the Spirit of prayer. 

The blessed result, then, of that which Christ has 
done for them (v. 13-18), is that they, who were 
heathen and therefore strangers and aliens, now no 
longer are in this condition, but are members of God's 
holy people and Church. They do not only belong to — 
they are God's house and Church ; for in becoming 
Christians they were placed as living stones on the 
foundation laid by the teaching of the prophets and 
apostles. But the chief Stone of the Corner, on w r hich 
the w T hole building rests, and without which it crumbles 
to earth, is Christ Jesus Himself. Through their vital 
union with Him all parts of this great temple are 
formed into one harmonious whole; and there is built 
up a mighty and holy temple of the Lord, consisting' 
of all who are moved by the same Holy Spirit. And 
among these are the members of the Christian Churches 
in western Asia, to whom Paul is here writing. 

Paul Has Preached the Mystery of the Gospel to the 

Gentiles. 

3 : 1-13. This wonderful message concerning salva- 
tion and peace in Christ, and concerning the Church 
as the holy temple of God, has been preached to these 
Congregations also, and they have been incorporated 
into the Holy Catholic Church on earth. As the 
readers know, -God has appointed Paul a minister of 
the message of salvation to the Gentiles ; and it is for 
this his work in the service of the Gospel that he now 
is a prisoner. God has revealed to him the eternal 
decree concerning salvation in Christ, and the adoption 
of the Gentiles into the Church ; and when they now 
read this letter they will understand that the apostle 



805 

has some insight into the mystery of Christ, which was 
not formerly made as plain as it now is revealed to the 
holy apostles and prophets of God by the Spirit poured 
out upon them. To be sure, God had during the time 
of the old dispensation said that the Gentiles were some 
time to come into the. Kingdom ; but not until now. 
in the new dispensation, had it been made clear just 
how the Gentiles were to come. This it was which 
God had made it the special duty of Paul to preach 
to the Gentiles. Paul, who had persecuted the Church 
of God, him God had chosen to preach to the Gentiles 
the unsearchable riches of Christ and the heretofore 
unknown dispensation of grace; namely, that God, the 
Almighty Creator of all things, would through His 
Church make known His manifold wisdom according* 
to the eternal purpose which He purposed and now has 
fulfilled in Christ. This message of salvation in Christ 
gives us boldness in our prayers to Him, and makes 
our faith sure; and the wonderful wisdom of God, as 
made known through the Church, causes principalities 
and powers in the heavenly places to be filled with joy. 
So the Christians to whom this letter is sent are urged 
not to lose heart when they see the apostle's many 
tribulations. They are to know that he suffers all for 
their sake. His tribulations are their glory ; something 
which should not cause them to faint, but to rejoice. 

Intercession for the Churches. 

3: 14-21. Having been chosen to be the apostle of 
the Gentiles, Paul makes intercession for these Churches 
whenever he bows his knees to the Father, asking that 
God may make them to understand the unsearchable 
riches of His love, and that His Spirit may make them 
to be strong Christian characters. Where the Spirit 
creates a healthv Christian life, there Christ dwells 



306 

through faith in the hearts of the believers, and there 
they are rooted and grounded in love. Such close 
communion with the Lord in faith and love will in 
them, as in all the saints, have as its precious fruit a 
deeper insight into the love of Christ which passes all 
knowledge. And they will be filled more and more 
with all the fulness of God, and the fulness of His love 
and mercy, until God at last becomes all in all (1 Cor. 
15:28). This is the wonderul hope and high calling 
of the individual Christians and of the Christian 
Churches. 

As is always the case with Paul when his thoughts 
dwell on God's infinite grace and love, his words swell 
into a joyful song of praise. In no other way can he 
relieve the tension of his heart. Now unto Him that 
is able to do exceeding abundantly above all that we 
ask or think, according to the power that worketh in 
us, unto Him be the glory in the Church and in Christ 
Jesus unto all generations for ever and ever. Amen. 

II. ADMONITIONS TO LEAD A CHRISTIAN 

LIFE (4-6). 

Admonition to Preserve Peace and Unity in the Church. 

4 : 1-16. The apostle has in the foregoing chapters 
described the glory of the Christian estate and the 
Church ; from which he naturally goes on to admonish 
the Christians to conduct themselves as is seemly in 
those who have been called of God to be His children 
and a light to the world; not in pride and wilfulness, 
but in humility and love. This should especially ap- 
pear in their life as Church members ; so that the unity 
which the Spirit has created in the Congregation may 
be preserved, and the peace which they received in 
Christ may be the strong tie binding them together as 



307 

brothers and sisters in the Lord. The Christian Con- 
gregation is one body, and has one Spirit. One faith, 
one hope, one Baptism, make all the members one in 
the one Lord Jesus Christ. Through Him all are be- 
come the beloved children of the one Father. This 
Father is over all, and thus is able to keep and protect 
them; all owe it to His mercy that they are His chil- 
dren; and He dwells with all His grace in the hearts 
of His children. 

This unity among members of the Church does not 
mean that all are exactly alike in all things. The 
Christian Congregation is a living body, a body with 
many members. And each member is framed by the 
Creator to do its appointed work ; and thus each in its 
own way is a servant of the body as a whole. So it 
is with each of us Christians. Each has his special gift 
which Christ has meted out to him. It was to pur- 
chase these gifts and distribute them to the several 
members of His body, the Church, that the Son of God 
came down to earth and won the great victory over 
our enemies, sin, death, and the devil — and established 
his Church ; after which He ascended to Heaven, 
whence He now governs the Church and distributes 
His gifts among its members. The apostle puts these 
thoughts into words taken from the Old Testament. 
In the 68th Psalm David sings his joy for that God 
has cared for His own people, is come down to the 
earth, and has scattered the enemies of His people ; 
and one of the fruits of this was to be the conversion 
of the Gentiles. And then, His work of salvation com- 
pleted, the Lord returns to His heaven on high. But 
that which God then did for His people Israel, Christ 
has now done in a higher sense for God's people in 
the New Covenant, the members of the Christian 
Church. So he has power to equip His servants with 
the spiritual gifts necessary for the edification of the 



308 

Church ; in order that all who are in the Church may 
be one in the faith, and may reach a deeper under- 
standing of the Son of God and His work. In this 
way the individual Christian and the Congregation as 
a whole may reach the stature of a full-grown man. 
They will then be strong in the Lord ; and will have 
reached such a measure of spiritual growth as will 
enable them to receive and keep that fulness of grace 
and gifts with which Christ wishes to endow 7 them. 

When the Christians have been thus equipped by 
the Lord they will not allow 7 themselves to be carried 
away like babes by every wind of doctrine ; but will 
have the mature judgment of full-grown Christians, and 
understand how to prove the spirits whether they are of 
God (1 John 4:1). They will not let themselves be 
tossed to and fro by false teachers, as dice are thrown 
by the players; but they will beware of such teachers. 
For the false prophets are crafty and know how to 
present their teaching in such a form that the unsus- 
pecting may easily be led astray. We need to be ani- 
mated by loyalty to the truth of the Gospel, and in all 
things to be actuated by love ; and in that way we shall 
grow. We thus come nearer to Christ, who is our 
Head ; and He becomes the bond between us, and pro- 
motes our growth, and love is increased in the Church, 
and every spiritual gift is allowed to be developed in 
accordance with the will of God. 

Christians Must Shun the Vices of the Unbelievers and 
Lead a Christian Life. 

4:17-5:21. Now 7 it goes without saying, and must 
not be forgotten by the individual Christians, that in 
joining the Christian Congregation they have renounced 
their former way of living. The mind and will of the 
heathen are groping in darkness, and conscience has 



300 

been blunted. But they who know Jesus are to put 
off "the old man," their old nature, that it may no 
more control their life, lead them astray, and bring ruin 
upon them. They are to put on "the new man/' whom 
God has created ; a new person, with a new w r ay of 
thinking, a will turned in a new direction, a new faith, 
new hope, new love. This new man is in the image of 
God; and being a result of the truth in Christ, this 
will show itself in righteousness and holiness. 

Therefore they must put away deceit, anger, covet- 
ousness. filthy talk; and in place of these things be 
truthful, exercise self-control, be honest, diligent, use 
becoming language, and try to be like God. Him they 
are to follow ; for they are His beloved children, and 
should walk in love, and shun all uncleanness in deed 
and word and conduct. They should walk as children 
of light, hear what the Lord says to them in His Word, 
and encourage one another with speech and spiritual 
songs, always to give thanks to God the Father for all 
things in the name of our Lord Jesus, and subject 
themselves one to another in the fear of Christ. 

The Christian Family Life. 

5:22-6:9. In their homes, also, Christians must 
show that they are God's children. Let them consider 
the relation between Christ and His Church. Here 
man and wife may learn of the one great example what 
love means ; and thus they may learn to build a truly 
Christian home. 

And if all is to be well, the will of God must govern 
also in the relation between parents and children, be- 
tween master and servant. Whatsoever good thing- 
each one doeth, the same shall he receive again from 
the Lord, no matter what his position may be. 



310 

Final Admonition to Fight the Good Fight. 

6 : 10-20. The Jife of the Christian on this earth is 
a continuous fight against strong and evil powers sup- 
ported by the wiles of the devil. If the Christians 
are to stand in this fight they must have put on the 
whole armor of God, and watch and pray without 
ceasing, for themselves and for all the saints. These 
Christians to whom the letter is addressed are asked 
also to pray for their friend, the "ambassador in chains," 
that he may boldly make known the mystery of the 
Gospel. 

Conclusion and Benediction. 

6 : 21-24. Tychicus, who is the bearer of the letter, 
will tell them how the apostle is getting on. Then the 
letter closes w T ith a "peace be to the brethren . . . and 
grace be with all them that love our Lord Jesus Christ." 

Paul was a prisoner in Rome at the time of writing 
this letter. Probably, the reference is to his first im- 
prisonment in that city; in which case the letter must 
have been written in the year 62 or 63. With it, by 
the same hand, were sent the letters to the Colossians 
and to Philemon. 



The Letter to the Philippians 

Concerning the Church in Philippi and Paul's re- 
lation with it, see Part. I, pages 84-89, 145-146. 

This letter to the Philippians is in one respect much 
different from the others ; in that the apostle here has 
no complaints to make, and no enemies to meet. The 
Church was in a healthy condition, and the members 
were leading a blameless Christian life. This was 
his dearest Congregation, the child of his heart; who 
had given him so much joy and comfort in all his 
many trials. So the letter has the character of a loving 
communication from the spiritual father to his dear 
children. He tells them how it is with him, lays before 
them the sorrows and the hopes of his heart, and calls 
their attention to some matters in regard to which he 
thinks that they might have done better than they have 
done. Information and admonition here go hand in 
hand. Therefore it is not easy to divide this letter 
into separate sections. One thought suggests another ; 
and we have a beautiful chain of them strung together 
in this most lovable letter. 

Superscription and Salutation. 

1:1.2. Even in the superscription we find a sug- 
gestion of the intimate tone of this letter. Paul does 
not here find it necessary to mention his authority as 
an apostle : nor does he make any allusions to faults 
which the Church should correct. There is the most 
cordial mutual affection between the apostle and the 



312 

members of this Church, and all the officials of the 
Congregation were his intimate personal friends. To 
these people he can say: "Grace and Peace to you/' 
without accompanying the wish with a sigh. 

Thanking God for the Congregation and Making Inter- 
cession for It. 

1:3-11. The apostle has many tender recollections 
of his stay in Philippi. He here tells the Philippians 
that he often thinks of the many happy hours spent 
with them; and that he thanks God for all the joy they 
have given him by their fellowship in furtherance of the 
Gospel from the first day until now. They have sup- 
ported him in his work as a missionary, and they have 
cheerfully sent money to help the Church in Jerusalem 
(2 Cor. 8:1-5). This shows that God has begun His 
good work in them; and He will surely keep them safe 
in His mercy, until Christ comes in the clouds and has 
their reward with Him. The apostle always has them 
in his heart, and longs after them in the tender mercies 
of Christ Jesus. He especially prays God that their 
love to one another may be even more strengthened, 
and that they may all the time gain a deeper insight 
into the revelation from God, and have a clearer under- 
standing of life's many vicissitudes, in order that they 
may discern and approve the good things and do that 
which is right. Then they will be void of offense when 
Christ comes, and be filled with the fruits of righteous- 
ness in Christ, unto the glory and praise of God. 

Paul's Imprisonment and Future Prospects. 

1 : 12-26. The apostle then gives them an account 
of himself. He knows that these friends are anxious to 
know from himself how he is getting on. He is able 



313 

to tell them the good news that his imprisonment has 
not injured, but rather helped the cause of the Gospel. 
Even his keepers, the praetorian guard in Rome, have 
understood that he is not a criminal, but is in chains 
for Christ's sake; and the brethren have come to have 
confidence in the imprisoned apostle. They, also, 
understand that he is persecuted for his faith in Christ. 
This has given them courage to preach the Gospel 
without fear. Unfortunately, however, it is not the 
whole Church in Rome which has this mind toward 
the apostle. There are some Jewish-Christian ex- 
horters who preach the Gospel, not because it is in 
their hearts, but because they are envious of the 
apostle, and are trying to build up an opposition party 
against him. They are bringing discord into the Con- 
gregation in order to make the chains of the apostle 
the more heavy. Nevertheless, since it is Christ that 
is being preached the apostle rejoices in it, even while 
deploring that the preaching is done in such an un- 
worthy spirit. But he knows that this also shall turn 
out to his salvation; for the brethren in Philippi are 
praying for him, and the Spirit of Christ is all the time 
near him w T ith comfort and help. His one earnest hope 
is that he may never disgrace the Lord's cause, but 
may boldly speak the truth and magnify God. And 
then it is not important whether he himself lives or 
dies. In either case he will be well satisfied ; for he 
knows that, whether living or dead, he belongs to 
Christ. For himself he would like best to depart and 
be with Christ. But he feels that it might be a good 
thing for his Congregations if he could be with them 
and guide them, and visit them once more, and have 
the pleasure of spending some time with them. And 
he is confident that he will see them again, and that 
there then will be great joy among them. 



314 

Admonition to Harmony and Humility, After the 
Example of Jesus. 

1 : 27-2 : 18. Christians must always remember to 
let their manner of life be worthy of the Gospel, and to 
stand fast in one spirit, striving for faith in the Gospel, 
and not to let themselves be frightened by the adversaries. 
If they stand fast in the fight, it will to the adversaries 
be a token of perdition, while to the Christians it will 
mean salvation. And this shall be from God ; for it is 
one of God's mercies when we are permitted to suffer 
for Christ's sake. 

If there is any comfort in belonging to Christ and 
living in communion with* Him; if there is any true 
brotherly love ; any fellowship of the Spirit, and hence 
any feeling of compassion and sympathy with one an- 
other; then the dear Christians in Philippi will gladden 
the apostle by showing that they are of one mind, and 
are not actuated by empty vainglory, but by that 
mutual regard and respect which will cause them to 
promote the welfare of one another. Let them in this 
matter in all humility follow the example of Jesus. He 
might have appeared here on earth in divine majesty ; 
for as the Son of God He was possessed of all the 
glory of God. It was His, and now that He is exalted 
He is again clothed with this divine glory. But He 
did not count this equality with God as something to 
be grasped and held fast. On the contrary, He of His 
own free will emptied Himself of this glory and took 
the form of a servant, that He might do the work 
which God had given Him to do (Matt. 20:28). To 
do this He must be found in fashion as a man, so that 
there was no difference between His estate and that of 
other men. He humbled Himself even more. He was 
obedient unto death, the most ignominious death which 
a man can suffer, the death of a criminal nailed to a 
cross. 



315 

Jesus thus proved Himself God's obedient servant, 
who willingly took upon Himself al! the duties of the 
service; therefore God has raised Him to the highest 
pinnacle of honor, and given Him the greatest name 
in heaven or on earth, the name of Jesus, Savior. In 
that name every knee shall bow, of things in heaven 
and on earth and under the earth, and every tongue 
shall confess that Jesus Christ is Lord, to the glory of 
God the Father. 

Thus the way of Jesus led through humble obedi- 
ence to the will of God onward and upward to the seat 
of honor in Heaven. This is the way of the Christians 
also : In obedience to God's will they must work out 
their own salvation with fear and trembling. They 
must feel and understand their own personal responsi- 
bility in the matter of their salvation, in order that they 
may not by disobedience or carelessness prevent God 
from carrying out His purpose ; and they must put 
themselves with their will and their actions under God's 
orders, that He may through them accomplish His 
good pleasure : their salvation. This thought, that with 
the inner life and the outward conduct they are in the 
hand of God, should help them to drive out all mur- 
murings and questionings, which steal their strength. 
The Christians are to walk as God's blameless children 
in the midst of a perverse generation, and be as shin- 
ing lights to the world, holding forth to men the Word 
of Life. Then the apostle will glory in them when 
Christ comes again; and it shall be made clear to all 
that he has not labored in vain. I stand before God 
as His minister, says the apostle; and the offering 
which I desire to place on the Lord's altar is your 
faith. This work is the great joy and pride of my life ; 
and should my life be sacrificed in this ministry, I shall 
still rejoice ; and so shall the Church in Philippi. 



316 

Timothy and Bpaphroditus Are Soon to Visit the 

Philippians. 

2 : 19-30. Paul has good news for the Philippians, 
which he knows will make them happy : It is his pur- 
pose soon to send Timothy to them, that he may bring 
back to the apostle a true report in regard to con- 
ditions among them. Timothy is a man whom he can 
safely send; for none other is so loyally devoted to the 
apostle. The two have faithfully shared each other's 
joys and sorrows. Others have sought their own, not 
the things of Christ; but Timothy has served Paul as 
a son serves a father. So Timothy is interested heart, and 
soul in the welfare of the Churches ; and he will be sent 
to Philippi as soon as the apostle learns the outcome of 
his own case before the Roman court of justice. 

Epaphroditus, whom the Congregation in Philippi 
had sent to the apostle in Rome with encouraging 
words and more substantial gifts, has been sick nigh 
unto death, and is longing to go home. Therefore 
the apostle now sends him back to Philippi. Paul knows 
that the Philippians will be glad to see him. Men like 
Epaphroditus, who risk their life in the service of 
Christ, are to be loved and honored. His health is 
broken, and so he is a source of anxiety to the apostle, 
in place of being any assistance to him, and would 
therefore better be sent home. 

Let Them Rejoice in the Lord, and Stand Fast Against 
All Who Would Lead Them Astray. 

3 : 1-16. Finally, my brethren, says the apostle, 
rejoice in the Lord. It is this joy which supports the 
whole Christian life, and gives courage to fight against 
the false Judaistic teachers ; evil workers, who go about 
like hungry dogs. They boast of their circumcision, 
which in their case has meant nothing more than that 



317 

they have been mutilated in the flesh. But we, says 
Paul, who serve God in the Spirit, and do not seek 
honor nor put our trust in anything of the flesh, but 
who have our everything in Christ — we have the true 
circumcision. In regard to any "fleshly" advantage 
Paul was in as good position as anybody. He had 
everything of which a Jew could boast. But the things 
which he as a Jew had regarded as gain, he now 
counted loss for the sake of Christ; for they would 
have hindered him in finding Christ and the righteous- 
ness in Him. There is only one thing really worth 
while: the knowledge of Christ Jesus our Lord. If 
w T e have Him and are His, nothing else counts. 
Through faith in Him we have the righteousness which 
God gives to all who believe in Christ, and not a right- 
eousness which we must strive to reach by keeping the 
commandments. In this way we learn to know Christ 
and that He is mighty to save, and we experience what 
the power of His resurrection can do in us and for us ; 
but we also experience something of that which He 
suffered. It is possible, says Paul, that I am to suffer 
death, as He did ; to die with Him. Blessed hope : I 
may with Him attain to the resurrection from the dead. 
To suffer with Christ and with Hirn gain the reward 
of victory ; this would be a gain which would more than 
outweigh any possible loss. 

But none must think that when he is justified, he 
has attained everything and is already perfect, so that 
he no longer needs to work out his own salvation with 
fear and trembling. No, this is the exact reverse of the 
truth. Just because I was laid hold on by Christ Jesus, 
I press on toward the goal. I forget the things which 
are behind, and stretch forward to the things which 
are before. There I see the prize of the high calling 
of God in Christ Jesus. 

All adult Christians must have this mind. Thev 



318 

may hold different opinions in regard to certain ques- 
tions ; but God will give them light in these matters 
also, if they do but agree in the one main purpose : 
We press on toward the goal. 

Warning Against a Worldly Christianity. 

3: 17 — 4- : 1. Brethren, be ye imitators of me. Thus 
Paul introduces a new admonition. In the life of 
the apostle they may see what the life of a Christian 
is; and they will be saved from the seductions of cer- 
tain persons against whom the apostle has before 
warned them. These persons call themselves Chris- 
tians, as do the Judaists; but in truth they are enemies 
of the cross of Christ. They want no religion which 
has a "cross" in it, and therefore their end is perdition. 
They live to fill the belly; this is their god, and their 
glory is in their shame. And with all their soul and 
desires they mind earthly things. There were many 
such worldly-minded Christians. But this is not Chris- 
tianity. The citizenship of the Christian is in Heaven ; 
there is his home and country. Now we are waiting 
for Christ to come from Heaven with the fulness of 
salvation which He has promised to all who believe in 
Him. Then he shall fashion anew this our body, weak 
and mortal as it is under the curse of corruption, and 
make it like to the body of His glory, resplendent in 
the light of Heaven. Then shall we even in our body 
experience something of the power of Christ. 

"Wherefore, my brethren, beloved and longed for, my 
joy and crown, so stand fast in the Lord, my beloved." 

Anything more beautiful can not be found than 
these tender words addressed by the apostle to the 
Congregation which he loved so well. If any man 
ever had a heart beating with love for his brethren, it 
surely was the apostle Paul. He had the mind of 



319 

Christ in a higher degree than any other man whose 
name we know. He lived closer than others to the 
heart of his God and Savior; and therefore he is what 
he is. This is the secret of his faith, his hope, and his 
love. And he has been able as no other man to clothe 
his thoughts in words which make their way to the 
heart. 

Admonition and Thanks. 

4:2-23. There were two women who had helped 
to spread the gospel, and who now had fallen out over 
some matter. Paul here exhorts them to be of one 
mind; and he asks his true "yokefellow" Synzygos to 
help them in this matter and thus show that he de- 
serves his name. For Synzygos means yokefellow. 

Then the apostle again exhorts the Congregation to 
rejoice in the Lord, and to let all their requests be made 
known to God, and to be diligent in doing that which 
is honorable and of good report; then shall the God of 
peace be with them. 

Finally, the apostle expresses his hearty thanks to 
the Philippians for the gift which they have sent him. 
It has done his heart so much good to see this beauti- 
ful proof of the love which they feel for him in these 
troublous times. Under such circumstances it especi- 
ally warms his heart to see that he has such true 
friends. And the Philippians have always been loyal 
friends. The mutual love between them and the apostle 
was something unique. They were the only ones from 
whom he would consent to accept money support for 
himself. From them he accepted it with joy. God is 
well pleased in their kindness, and will reward it. Then 
follows a cordial salutation. 

This letter was written while Paul was a prisoner 
in Rome ; probably, shortly before he was set free, hence 
in the vear 63 or 64. 



The Letter to the Colossians 

This letter, like the one to the Romans, is addressed 
to a Congregation which Paul had not himself founded. 

The city of Colossae had a most beautiful situation 
on the banks of the river Lychus in the province of 
Phrygia. At one time Colossae was a city of consider- 
able importance, but it fell behind Laodicea and Apa- 
mea ; and now nothing but ruins remain to mark the 
site of the once beautiful city. 

The Congregation in Colossae was founded by 
Epaphras, whose home was in this city (Col. 1:7; 4 : 
12). It is probable that he had been converted by the 
preaching of Paul during the long stay of the apostle 
in Ephesus, and that he then w T ent back to his native 
town as a preacher of the Gospel. So it was the 
Pauline method of preaching which became the ruling 
system in this place ( 1 : 3, 8, 23, etc. ; 2:1,6, etc. ; 4:1, 
etc.). As was to be expected in that district, a large 
majority of the Church members were Gentile converts 
(1:21, 27; 2: 11, 13). The Congregation seems to have 
been pretty large and to have had their meeting-place 
in the home of Philemon (Philemon, v. 2). Later on 
we hear verv little of this Church. It led a somewhat 
retired life and did not become as important as the 
Churches in Laodicea and Ephesus and some others in 
the Asiatic provinces. 

Epaphras came to Rome while Paul was a prisoner 
in that city (1:7; 4: 12). There came also a runaway 
slave named Onesimus. He was well known to the 



321 

Christians in Colossae, as he was the bondman of 
Philemon. Both Epaphras and Onesimus brought Paul 
some quite disturbing reports in regard to conditions 
in Colossae. 

It was not the work of the Judaists which now was 
the great danger to the Pauline Churches. A new in- 
tellectual movement was spreading over those districts. 
It had a strong hold on the minds of many, and it 
robbed many of their Christian faith. 

The time was full of religious syncretism. The old 
heathen religions were passing away. There were not 
many who believed in them ; especially not among the 
more intelligent classes. These were more interested 
in "the higher thought/' or philosophy. 

The theory was then advanced that all religions were 
merely fantastic expressions of certain fundamental re- 
ligious and moral ideas. These ideas were the kernel, 
and religion merely the shell. Now the shell must be 
removed by the aid of this wonderful philosophy. Then 
one would find that every religion enclosed some pe- 
culiar moral principle ; and it would be possible to get 
at the truth by taking the best in each religion and 
making them all one. 

This idea came to the fore especially in the Egyptian 
city of Alexandria. And from this place it spread over 
Asia Minor. Then it spread over a still wider area; 
and we now know it under the name "Gnosticism" 

The people in Phrygia, where Colossae was situated, 
were known as visionaries, easily moved to fanaticism. 
Two or three hundred years later these districts were 
swept by a wave of the fanatical movement called Mon- 
tanism. But it was Gnosticism which toward the close 
of Paul's life began to bring confusion into the 
Churches. It was Jewish theosophy and Greek phil- 
osophy and certain oriental "mysteries" that were to be 
put in the melting-pot and made into one. 
U 



322 

To these false teachers, faith in Christ was not 
enough. They wanted to come into some sort of con- 
nection with the mysterious supernatural agencies. In 
their doctrinal system they had some thoughts bor- 
rowed from the Judaism of the time concerning God 
and angels, and to these thoughts were added certain 
ideas borrowed from the Christian religion. Christ 
was supposed to be chief of the angels, and the angels 
occupied a position midway between God and man. 
It was important, then, to come into communication 
with these angels ; and it was supposed that this could 
be most surely done by rigid abstinence in the matter 
of satisfying natural wants and desires, and by self- 
torture of various kinds. Everything material was evil, 
and should therefore be done away with. 

This philosophic system they presented with great 
persuasiveness of speech (2:4); and they led astray 
many who regarded their abstinence as an evidence of 
piety (2:23). These false teachers treated themselves 
with great severity. 

By reason of his being a prisoner Paul could not 
himself in person be at the front in this war; therefore 
he sends the Colossians this letter. Their false wisdom 
he opposes by setting up the true Christian knowledge 
concerning the person and the work of Christ. 

The Contents and the Line of Thought in This Letter. 

It 'is not an easy matter to divide this letter into 
sections. It is one continuous whole, in which the 
thoughts follow each other without any special scheme 
of arrangement. In every part of the letter the apostle 
sets forth the true Christian doctrine, gives his readers 
due admonishment, and exposes and denounces all 
heresv. 



328 

Thanksgiving and Intercession for the Church. A State- 
ment as to What Christianity Is. 

1:1,2. The usual superscription and s'alutation. 

1 : 3-14. The apostle begins by mentioning what 
joy he has had in the reports from the Church in 
Colossae. The members stand fast in the faith, and 
there is among them a strong feeling of brotherly love. 
But their faith and love have their strength in the hope 
which is laid up with God in Heaven. This the Gospel 
has brought them; and the Gospel is the word of 
truth and the gift of God to all the world. This word 
has been preached to the Colossians by Epaphras, and 
they received it in faith ; and thus they are no longer 
like the Gentiles without hope and without God in the 
world (Eph. 2:12). But they stand on the immovable 
rock of truth, and not on the loose sand of empty 
speculations. Among them also the Gospel has brought 
forth rich fruit in their hearts and in their lives. The 
message of God's grace is everywhere victorious. The 
reports sent him have rilled the apostle's heart with joy. 
Therefore he must needs give thanks and pray. He 
prays earnestly to God, that the Colossians in these 
dangerous times may be preserved from the false 
teachers, who would pervert the Christian doctrine and 
corrupt their Christian life. And he prays that the 
Colossians may be filled with the knowledge of God's 
will concerning man's salvation, and may learn how 
God wants Christian people to conduct themselves. 
May the Holy Spirit give them such wisdom and 
knowledge. Then they will understand that when the 
apostle speaks to them of "wisdom" and "knowledge" 
and "understanding," these words have an entirely dif- 
ferent meaning from that in which they are so boldly 
used by the false teachers. To him they do not express 
mere empty speculations, but the fruits of the labor of 



324 

the Spirit in the hearts of men. It is to be hoped that 
the Christian Colossians may have the knowledge con- 
cerning God which is a fruit of the Spirit; and it will 
make them able to lead a life worthy of God's children 
and pleasing to God, so that they will bear fruit and 
increase in every good work. And they will feel them- 
selves strengthened with the might of God's glory, and 
be patient in times of affliction, and thank God for His 
grace in Christ, for the grace which the Christians 
have, and for that which they shall receive. 

It is God who has delivered us out of the power 
of the prince of darkness, to whom we by nature be- 
longed ; and who has made us His children and citizens 
of the Kingdom of His beloved Son. It was the Son 
who opened the way to the Father's mercy. None 
other than He could do it. But that which He has 
done is done for good and all; for the Father is well 
pleased in whatever the Son does. In Him we have 
redemption; in Him it is sure; nothing can take it 
away from Him. He has cancelled our debt, delivered 
us from the power of the devil, saved us from all 
danger; in Him we have forgiveness of sins. In this 
way we have been prepared to have our inheritance 
with God's people in the blest estate in which all dark- 
ness has been for ever dispelled. 

What Christ Is. 

1 : 15-23. Our estate of grace and our hope of 
Heaven depend, then, on Christ. But He could not 
give us these things, if He were not much more than 
that which the teachers of Gnosticism would make of 
Him. An angel, no matter how high in rank, would 
not have been able to perform the work of Christ's 
atonement. Had Christ been no more than that, there 
would have been no salvation through Him. However, 



325 

thank God, He is something more. Christ is the image 
of the invisible God. No human eye can see God; but 
in Christ we may see His exact image. When God 
wished to reveal Himself exactly as He is, He chose 
to do it through Christ, who in his every feature is like 
God. Thus He could say, John 1 : 18 : "No man hath 
seen God at any time; the only begotten Son, who is 
in the bosom of the Father, He hath declared Him." 
And John 14:9: "He that hath seen me hath seen the 
Father." He can be the perfect image of God; for He 
is the Son, born of the Father, and thus above any 
creature. He was before anything was created; and 
hence He is not one of the things created. He could 
not be : for all things are created through Him. With- 
out Him nothing would have been made ; the whole 
world with all things in it is created in and through 
and unto Him. In Him is the first beginning of all 
things ; they are made and preserved by Him. All 
things must finally find Him; Him they seek, con- 
sciously or unconsciously, as the magnetic needle, 
which does not come to rest before it points to the 
pole. He is born of God, while all things else are 
created through Him. Here is the wide distinction 
between God and His creation; and it is not true, as 
asserted by Gnosticism, that Christ is a part of creation ; 
that all other creatures spring from Him, but that He 
is one of them. No, He is of the very essence of God. 
Neither is it true, as taught by Gnosticism, that matter 
is eternal as God himself. No ; matter is created, made 
by the power of Almighty God through Christ: for 
Christ is the "Word," through whom God carried out 
His plan of creation. Thus all things were made, the 
visible and invisible, heaven and earth, and the count- 
less host of angels. In Him is the beginning and the 
end of all things. Without Him nothing could be that 
which the Creator intended it to be. 



326 

The highest of His creations here on earth is His 
Church. It stands in a relation to Him as peculiar to 
itself; it is His body, and He is its Head (Rom. 12:4; 
1 Cor. 12: 12-27). Without Him the Church could not 
have been ; and without Him it can not stand. He 
is exalted above the Church ; His life courses through 
it, and His thoughts lead it. When He arose from the 
dead He took a position which none other can reach : 
He was crowned Lord of all. 

More than this : When He was raised from the 
dead He sundered the bonds of death. From that 
moment death has lost its power. Christ was the first- 
born from the dead, translated into life eternal with 
God. And after Him follow the long line of the faith- 
ful in His Church. They, follow Him from the land of 
death to the bliss of eternal life in Heaven. For where 
the head is the body must be. Thus has Christ brought 
the life into the world. 

Christ could not have won this great victory with all 
that it implies, if God had not decided to dwell in Him 
with all the fulness of the divine being, with all God's 
attributes and power. This God did when Christ be- 
came man. As He is God from everlasting, He is from 
His incarnation both God and man. As such He carried 
out the work of redemption; by His death on the cross 
He made peace between God and man. Thereby God 
reconciled all things to Himself; sin was taken away, 
and thus the w r all of partition between God and His 
creatures was torn down. A new generation of men, 
a new heaven and a new earth are thus made possible. 
Christ could bring about the reconciliation; standing, as 
he did, the accredited representative of both sides, he 
being both God and man. This is the firm rock of our 
salvation, something entirely different from the vain 
vaporings of Gnosticism. 

So now you also are reconciled with God, says the 



327 

apostle; applying that which he has said (v. 12-20) as 
to the case of the Christian Colossians. Even them who 
in time past were alienated and enemies in thought and 
deed, God has once for all reconciled with Himself when 
Christ died on the cross. Now they have forgiveness 
of sins, and the grace and favor of God, in order that 
they may present themselves holy, without blemish and 
unreprovable before Him; and this they can do if they 
continue grounded and steadfast in the faith, and cling 
to the hope which the Gospel gives to all who believe 
the glad tidings. The good news has been preached to 
the Colossians. The Gospel was for all men ; and God 
has in His great mercy made Paul an apostle and sent 
him out to the great world of Gentiles with orders to 
light the torch of hope in the places where all was dark 
and hopeless. 

When the apostle here has laid so much stress on 
the body of Christ, the body of His flesh, the blood of 
the cross, death, — the occasion of it is the perversion 
of the truths of salvation by the vain speculations, or 
what we may call the transcendentalism, of the Gnostic 
heresy. As against these false teachers the apostle 
points out to the Christians that their salvation does not 
rest, in any philosophical system of mental gymnastics, 
but rests on definite facts; on Christ, such as He was 
and lived and suffered and died while here on earth, 
a man of flesh and blood. Our Savior is a reality. 
Faith grasps something which actually is, and thus the 
believer is saved. 

Paul Is the Minister of God for the Spreading of 

the Gospel. 

1 : 24-2: 5. Paul was a prisoner at the time of writ- 
ing this letter. His life has been full of suffering; but 
he is happy in the thought that he is suffering for 
Christ's sake. 



328 

His troubles and suffering will soon be over. He 
can not have much farther to go; and "I now fill up on 
my part that which is lacking of the afflictions of Christ 
in my flesh." And he is filled with joy because God 
has deemed him worthy to suffer for Christ's sake; and 
his joy is the greater at the thought that his afflictions 
are for the benefit and the honor of the Church (2 Cor. 
1:6; Eph. 3:13); for it has been his great happiness 
in life to be the servant of the Church. This was 
the place assigned to him in the Lord's house, that he 
should fulfil the Word of God, that, is, preach the whole 
truth. In this light they must view his imprisonment and 
his afflictions; and not listen to those who say that his 
sufferings have nothing to do with his apostolic office. 

In God's Word the great "mystery," God's plan of 
salvation in Christ, which had so long been hid, was now 
revealed to God's children, His saints. And now God 
had also made known to the Gentiles what is the riches 
of the glory of this mystery. In this mystery is re- 
vealed to us God's innermost being and His infinite love. 

This mystery is Christ in the midst, of the generation 
of men: Salvation for a lost world, and the hope of 
glory for despairing mankind. This was something 
different from the esoteric "mysteries" of Gnosticism, 
from which all but the initiated were excluded. 

And it was this Christ whom Paul and his co- 
workers proclaimed, admonishing and teaching every 
man in all wisdom, in order that all might be made 
perfect in Christ. 

As Christ is the Savior of each and all, so the Gos- 
pel is for every man, and every man is to be instructed 
in the way of salvation. All have a right to these 
things; and so it is entirely wrong when the Gnostics 
make salvation dependent on some sort of mysterious 
wisdom which is known only to the initiated, and which 
these select few want to keep as a secret among them- 



329 

selves. Such is not God's salvation. This is revealed 
to all through the Gospel; it is to come to the knowl- 
edge of all. 

This is the end toward which the apostle labors, 
striving to reach it with all the strength which God 
gives him. 

Though not personally known to the brethren in 
Colossae and Laodicea, the apostle has suffered great 
anxiety as to how they will meet the false teachers ; and 
he has prayed earnestly for them, that they might, be 
comforted and knit together in love, and reach a full 
assurance of understanding, and know the riches of the 
mystery of God, even Christ. There is no better pro- 
tection against error than brotherly love; in that Chris- 
tians are united, and together try to reach a deeper 
understanding of Christ. For in Him only do we have 
all the treasures of God's wisdom and knowledge; but 
they are hidden, so that only he who seeks with all dili- 
gence may find him. To understand Christ is to under- 
stand God. Knowledge of Christ should therefore be 
sought by all who desire wisdom. 

If they have this knowledge they will not fall into 
the hands of the false teachers, who try to delude them 
with the persuasiveness of speech. But the danger is 
great, and hence the apostle gives them this warning. 
Even if he can not come to them in person, he is with 
them in the spirit, and he is made glad by their stead- 
fast faith in Christ. This faith will be a good line of 
defense and a strong bulwark against the assaults of 
the enemy. 

Steadfastness in the Faith in Christ. 

2 : 6-23. Now, if the Christian Colossians have ac- 
cepted Christ as their Lord through the preaching of 
the Gospel, they must be steadfast in their faith in Him ; 
be rooted in Him, so that they draw their life and 



330 

strength from Him. This is what they have been 
taught; and now they should with all their heart thank 
God for salvation in Christ. 

Again and again in this letter (1:11; 2:7; 3: 15-17 ; 
4:2) the apostle returns to this: Thank God. As the 
letter to the Philippians is the "letter of rejoicing," this 
letter to the Colossians is the "letter of thanksgiving/' 
These two emotions belong together, and they sound the 
keynote of the Christian life. The prisoner, awaiting in 
Rome the sentence of death, is in spite of his chains 
and other anxieties full of joy and thanks to God; and 
he urges his Congregations to follow him in this mat- 
ter. The Christian heart is something marvellous. As 
the afflictions in this world become heavier, the joy in 
communion with the Lord becomes deeper, and grati- 
tude toward God becomes warmer. The apostle has 
experienced this in abundant measure; and the experi- 
ence is a lesson to his Congregations and to the Chris- 
tians in all ages. The apostle Paul has learnt much in 
God's hard school; and he knows how to admonish and 
comfort others in the heavy trials of life. Rejoice 
alway. Abound in thanksgiving. 

Let them thus conduct their Christian estate, he says ; 
and the heresy of Gnosticism will not gain any foothold. 
These false teachers come with their worldly wisdom 
and their mouthy philosophical ranting of their own in- 
vention; but there is nothing in it. It is altogether a 
vain deceit. These fine, philosophical phrases, with 
which they would make spoil of people, they have re- 
ceived from other mere men; and the whole is nothing 
more than the "weak and beggarly rudiments" of the 
world (Gal. 4:3,9). With Christ it has nothing to do. 

The Savior does not deceive; in Him is no empty 
cant. In Him dwells all the fulness of the Godhead 
bodily. As God and man He is now at the right hand 
of God on high. He not only has all the fulness of the 



331 

Godhead, but he also has a body. He is not, as the 
Gnostics would have people think, a sort of spiritual 
figment of the imagination, but a bodily reality. 

If they have Christ, the apostle goes on, they have 
in Him the whole fulness of God in respect to a life 
worth living, a life true and eternal. They need none 
other than Him in order to receive all which God has 
for His children; and in Christ is given them all that 
they need and can receive. The frothings of the false 
teachers they do not need; these teachers have nothing* 
to give them. There is nothing of this which can 
satisfy them. No, let. them be filled with Christ ; then 
they have God. And Christ is the head of all princi- 
pality and power. He is the Lord ; and no matter how 
great and mighty the angels may be, they are but. His 
servants. But if the Christians in their communion with 
Christ have everything that they need unto life and sal- 
vation, it is meaningless to worship the angels, or to 
ask anything of them, as urged by the false teachers. 
If we need angels, their Lord Jesus will send them to 
help His believers ; for He knows our wants, and how 
they can best be satisfied. 

But if they in Christ have all that they need for 
salvation, it follows that, they do not need circumcision 
of the flesh in order to be saved, as these same heretics 
would have them believe. How could such circumcision 
profit them? In their union with Christ they have the 
true circumcision, that of the heart ; alluded to even in 
the Old Covenant of the Law (Deut. 30:6; cf. Rom. 
2:29). This circumcision is not made with hands; 
for how could something done to the body by the hands 
save the soul? No, the Christian circumcision, which 
Christ has instituted, is performed by the Holy Spirit, 
and consists in putting off the body of the flesh by re- 
nouncing the carnal and sinful lusts. This circumcision 
they received when they were baptized ; then they were 



332 

buried and raised again with Christ (Rom. 6:4); then 
they came into the most intimate communion with Him, 
and experienced the power of His death and the glorious 
fruits of His resurrection. Then "the flesh" died, and 
a new life was born, the life of faith ; which was created 
by the same quickening power of God that raised Christ 
from the dead. 

This great change you have experienced, says the 
apostle. You were dead by reason of your transgres- 
sions and your sinful nature, and by the uncircumcision 
of your flesh. Thus you were aliens to God and the 
life in Him. But you, even you, God raised from the 
dead, and gave you the life in Christ; in that He for- 
gave you all your sins, for when we have forgiveness 
of sins we also have life and salvation. 

In like manner as the old circumcision is done away 
with through Christ, and no more has any importance 
whatever, so also has the Law been abolished as a con- 
dition of our salvation. It was false doctrine when any 
said that the Law still was in force. The Law drew up 
"the bond written in ordinances that was against us." 
Our debt was large ; we were hopelessly insolvent. The 
Law condemned us. Then God took the bond of our 
indebtedness and nailed it to the cross. Christ took upon 
Himself the whole debt and the curse of the Law. He 
paid for us, and He suffered the curse; and thus these 
barriers between God and us were removed. They no 
more exist (Gal. 3: 13). Thus the Law can no more be 
a condition of salvation; God has in Christ done away 
with it. When we wish to know whether or not we are 
righteous and have the favor of God, we must not seek 
information in the Law, but look to Christ and ask if 
we are in Him and are justified before God through 
faith in Christ (Eph. 2 : 15, 16 ; Gal. 2 : 15-21 ; 3 : 21-29) . 
If we have Him, nothing separates us from God; we are 
His rightful children. 



The great victory was won on the cross, and it was 
complete. Christ despoiled the principalities and powers 
of their armor and weapons; He put them to rout, and 
made them harmless. Thus God's Kingdom came to 
mankind, and His grace could now rule. The spiritual 
powers can no longer stand between us and God. This 
was clearly shown when God by the death of Christ sur- 
mounted every obstacle and removed every barrier. Sal- 
vation is the work of God through Christ, It is an ac- 
complished fact; and Christians must not let themselves 
be induced by the false teachers to place themselves 
under the power of something which God has abrogated. 
They must not be guilty of this sin. 

Now that Christians are set free from bondage under 
the Law, they should not lend an ear to those who 
would judge them in respect of the old rules about eat- 
ing and feast days and the like; for the Law and its 
precepts are only a "shadow" of the ''body" that is to 
come. But the body which the old commandments 
vaguely foreshadowed, is the Church, and the Church 
belongs to Christ. Who will stretch his hands after an 
empty shadow when he can lay hold on the body itself? 

Therefore, says the apostle to the Church: Let no 
man rob you of your prize. Salvation, which Christ has 
earned for them, is sure; it is laid by for them in 
Heaven. The false teachers will try with all their might 
to induce the Colossian Christians to come over to them. 
They will say that, little man can not approach the most 
high God, but must worship the angels and beg them to 
intercede for him. And this, they will insist, is evi- 
dence of humility. And they will tell of revelations and 
visions which they will claim to have had. But instead 
of being humble they are in the highest degree puffed 
up with conceit. They trust their own natural reason 
rather than the Gospel of Christ. They do not hold 
fast the Head, Christ; they do not need Him. There- 



334 

fore they have broken off relations with the Church, 
His Body. For Christ and the Church can not be 
separated; to break with one is to break with the other. 
It is Christ who with His strong bands holds the body 
together. Life issues from Him ; and it. is through 
being knit together with Him that the Church, His Body, 
can increase with the increase of God. 

Being thus joined with Christ, they are "dead from 
the rudiments of the world.'' And one who is dead 
surely can not subject himself to such rules as these: 
Handle not, nor taste, nor touch. If they still lived 
without Christ, out in the world, the rudiments of the 
world might be for them, but now they are not. The 
life in God does not, as claimed by the false teachers, 
consist in abstinence from meat and drink ; for God 
has given us these things, that we may use them for 
our good. But men think of so many foolish things and 
call it deep wisdom. When they are not satisfied with 
the manner in which God wants to be worshiped, they 
invent some worship of their own, which has a finer 
appearance and may impress people as being evidence of 
great humility. They maltreat their bodies in order to 
show that they are altogether spiritual and lifted high 
above all bodily things. They want us to think that they 
live "in the spirit" ; and that the body, being merely a 
hindrance in this living, is to be submitted to torture. 
However, the whole thing is mere empty talk. These 
people are the very ones to indulge their "flesh" ; and 
their carnal mind and their vanity overleap all bounds. 

Seek the Things That Are Above. 

3 : 1-4. If you are raised together with Christ, you 
should bear in mind that you are dead from the things 
of earth, and have the life with Christ in God. There- 
fore it is not seemly in you to be earthly-minded; but 
you must set your mind on Heaven, where Christ is. 



335 

Now this your life is hid, and none may see its glory ; 
but when Christ comes in the clouds, all shall see you 
with Him in glory. 

Put Away All Things Smacking of Heathenism. 

3:5-11. Being dead with Christ, they must put to 
death the carnal lasts, which flourish freely among the 
heathen, but should have no place among God's children. 
For these have put off the old man like a worn out 
garment, and have put. on the new man with a new- 
rule of thinking and of living. As this new man attains 
a stronger growth by the grace of God, they will the 
better learn to understand what God expects of them. 
And where Christ dwells in the hearts, the wall of 
partition between man and man will be broken down ; 
all will be one in Him, who is all, and in all. 

Lead a Christian Life in the Congregation. 

3: 12-17. As God's elect and saints they must show 
a Christian spirit and lead a Christian life in the Con- 
gregation, Christ being their great, example. Him they 
must imitate, especially in the matter of charity. They 
must let the peace of Christ rule in their hearts, and 
the Word of Christ dwell in them richly. Let. them 
praise God; and whatever they do, let it be done in the 
name of Jesus, and let them give thanks to God for all 
His grace and gifts in Christ our Lord and Savior. 

The Christian in His Home. 

3: 18-4: 1. Love and the fear of God must rule in 
the Christian homes. All that they do they are to do as 
in the sight of God and in the service of our Lord 
Jesus ; and the heritage of Heaven shall be their reward. 



336 

Sundry Admonitions. 

4 : 2-6. Continue in prayer and thanksgiving, says 
the apostle; and pray for me, that God may open to me 
a door for the preaching of the Gospel ; and be at all 
times careful in your speech. 

Conclusion. 

4 : 7-18. The letter closes with the announcement 
that the bearers, Tychicus and Onesimus, will give the 
Colossians further information concerning the apostle 
and his affairs. 

Then there is a salutation and the name of the 
apostle written in his own hand. 

This letter was written and sent at the same time 
with the letter to the Ephesians. 



The Letters to the Church in Thessalonica 

In regard to the city of Thessalonica and the Church 
at that place, read Part I, pages 89-92, 100. 

1 Thessalonians 

THE PLAN OF THE LETTER. 

I. The- historical part: Paul praises the Congregation, and 

speaks of his longing to visit them again. 1 : 2-3 : 13. 
II. Admonition and instruction. 4:1-5:25. 
Conclusion and salutation. 5 : 26-28. 



I. THE HISTORICAL PART: PAUL PRAISES 

THE CONGREGATION, AND SPEAKS 

OF HIS LONGING TO VISIT 

THEM AGAIN (1-3). 

Thanks to God for the Good State of the Congregation. 

1 : 1-10. Paul and his co-workers, Silvanus and 
Timothy, send their best wishes to the Church in Thes- 
salonica, and express their thanks to God and their joy 
because of the rich life of faith and love in the Con- 
gregation, and because of the perseverance in hope of 
this Congregation in the time of trouble. For we know, 
say they, that you are God's beloved children, His elect. 
When our Gospel was preached to you it did not come 
as empty words, but in the power of the Holy Spirit; 
and it was preached in the full assurance of faith. The 
Thessalonians surely had not forgotten Paul's stay 

12 



338 

among them. He made many friends; and they turned 
from their idols to the true God, receiving the Gospel 
with gladness, in spite of all the persecution and the 
affliction which they must suffer. All Macedonia and 
Achaia had spoken of how the Thessalonians had turned 
from the worship of idols to serve the living God; and 
how they were waiting for the coming again from 
Heaven of His Son Jesus, whom God had raised from 
the dead, and who was coming to deliver His own 
from the wrath of God sweeping over the wicked world. 
In verses 9 and 10 we have a short summary of the 
missionary sermon which Paul preached whenever he 
appeared before an audience of Gentiles: Faith in the 
true and living God, and in Jesus His Son ; who died for 
our sins, and was raised again for our righteousness ; 
and in His coming again to save His own in the last 
judgment. 

Paul's Conduct Among Them. 

2 : 1-16. Paul's enemies, the Judaists, followed close 
at his heels wherever he went. They began this on the 
very first day on which he began to preach the Gospel, 
and they continued it to the end of his life. As soon 
as he had founded a Congregation, and everything was 
in good order, so that he might go on to a new place, the 
Judaists put in their appearance and began to slander 
the apostle in order to make Judaists of these new 
converts. 

This was the case in Thessalonica also, though the 
Judaists had not as yet been able to accomplish any 
great results. In order to stop them in their work of 
tearing down, the apostle reminds the Thessalonians of 
his own coming to them and his stay with them. They 
must remember that in spite of the way in which he 
had been maltreated in Philippi, he had preached the 
Gospel boldly, without being frightened by the pros- 



339 

pect of a controversy. But in the consciousness of being 
a messenger from God he preached the Gospel pure 
and without guile, that it might be pleasing to God. 
And God, who sees the most secret thoughts of the 
heart, knows that Paul had no other purpose. His 
enemies slandered him when they said that he had at 
any time been actuated by dishonest or sordid motives. 
He had never flattered people; nor had he used the 
preaching of the Gospel as a means of drawing money 
out of their pockets. And he had not sought honor 
of men; not even the honor which he might justly have 
claimed as an apostle of Christ. 

It was fervent love which moved him to give them 
not only the Gospel, but his own life if necessaray. 
They must remember how he worked early and late at 
his trade in order to earn enough for his wants, and 
not burden any of them. These were the conditions 
under which he preached the Gospel to them. 

All this they must know very well. They had seen 
that he walked uprightly among them; and they re- 
member how with the love of a father he had exhorted 
them to walk worthily of God, who had called them. 

Paul thanks God unceasingly that the Thessalonians 
accepted his preaching as a message from God. That 
the believers had experienced the power of it was 
shown when they were being persecuted by their own 
countrymen. Thus they had become fellow-sufferers of 
the Christians in Judaea, who also had been persecuted 
by their countrymen, the Jews. And these Jews had 
been true to their traditions. They killed the Lord 
Jesus, as they had killed the prophets who prophesied 
concerning Him; and they persecuted those who now 
preached Him. They respect neither God nor men, 
says Paul. Now they wanted to prevent him from 
speaking to the Gentiles, that these might be saved. But 
they succeed only in filling the measure of their sins; 



340 

and when it is full the wrath of God will come upon 
them. 

The Apostle's Longing to Visit the Congregation Once 

More. 

2 : 17-20. The difficulties under which the new Con- 
gregation labored caused the heart of the apostle to be 
filled with anxiety and longing to come to their assist- 
ance. Several times he had hoped that now he would 
be able to do it; but each time something happened 
to prevent it. The blame for this must be placed on 
Satan, the origin of everything evil, Paul says; but we 
do not know exactly what the hindrances were. In 
most fervent and affectionate terms the apostle speaks of 
his love for this Congregation ; it is the address of a 
father to the child of his heart. 

He Sends Timothy to Them. 

3 : 1-13. The longing of Paul had been so strong 
that, not being able to come himself, he had sent his 
friend and co-worker Timothy to them from Athens, 
that he might comfort and admonish them in their 
afflictions, in order that they might not waven in their 
faith. God's children can not hope to escape affliction. 

Paul was made very happy and thankful to God 
when Timothy came back with good reports of their 
faith and love, and told how they cherished the memory 
of their apostle. These reports made it so much easier 
for him to keep up his courage through his own times 
of trouble. The joy he feels in the Congregation at 
Thessalonica is a rich recompense for all his anxieties. 
The only thing that he can do for them in return is to 
thank God for all His mercies, and to pray that God 
may give them an abundance of love one toward an- 
other, and strengthen their hearts for a holy life before 



341 

our God and Father, that they may be unblamable at the 
coming of the Lord Jesus with all His saints on the day 
of judgment. 

The apostle again expresses the fervent wish that 
God might so direct his way as to make it possible for 
him once more to visit the brethren in Thessalonica. 



II. ADMONITION AND INSTRUCTION (4-5). 

Admonition to Lead a Holy Life. 

4: 1-12. The Christians of Thessalonica have made 
a good beginning in their Christian life and in the 
setting in order of their Congregation; but they must 
bear in mind that in these things there is to be growth. 
They know the Lord Jesus and the will of God: their 
sanctification ; and therefore they must shun the vices 
of the Gentiles : lust and covetousness. They must lead 
a clean moral life and be honest in all their dealings. 
God has called them to a life in holiness, and will punish 
all unrighteousness. To make this matter of little ac- 
count is to show contempt, not. toward men, but toward 
God ; who has given them the Holy Spirit, so that their 
own hearts also urge them to lead a holy life. 

Brotherly Love. 

In like manner God has taught them the great com- 
mandment of love toward one another. In this they 
must grow; and it must be a point of honor with them 
to live quietly and not meddle with other people's busi- 
ness. They are to work diligently with their hands, in 
order that they may not be a burden on others; and 
they must behave properly toward those who are out- 
side of the Congregation. 



342 



The Coming Again of the Lord. 

4:13-5:11. Christians must not grieve over their 
dead, as do those who have no hope. It is quite a 
different matter with the Christians. They must not 
feel anxiety with regard to those who die before the 
coming again of the Lord; nor must they think that 
these are not saved. Such thoughts are not in agree- 
ment with the Christian faith. For we believe that Jesus 
died and rose again) and God will see to it that those 
who are fallen asleep in Christ shall be brought to- 
gether with Christ, that where he is there shall they be 
also. 

The apostle goes on to explain this more in detail, as 
the Lord has revealed it to him. They that are alive 
at the coming of the Lord shall not precede them that 
are fallen asleep. At the sound of the last trump, when 
the Lord comes, the dead in Christ shall rise first. Then 
they that are alive (1 Cor. 15 : 51) shall be changed and 
meet the Lord in the air; and then they shall be for- 
ever with Him. This must be their comfort. 

Be Ready to Meet the Lord. 

None knows the exact time of the Lord's coming. 
On that subject the apostle can give no information. 
The Lord shall come as a thief in the night to them 
who have not made themselves ready to meet Him. 
However, the brethren are no longer in the darkness of 
heathenism, but have the light, in Christ. Therefore, 
says the apostle, let us watch and be sober, put on the 
armor of God, and be on our guard; for God has not 
appointed us to wrath, but to the obtaining of salvation. 
For this reason it was that Christ died for us ; that we 
might live with him for ever, whether we are fallen 
asleep or are alive at the time of His coming again. 



343 
Closing 'Exhortations and Benediction. 



'& 



5 : 12-28. As usual, the letter closes with divers ex- 
hortations. The apostle reminds the Thessalonians of 
their duty to esteem the leaders and teachers in the 
Church, to keep the peace among themselves, to ad- 
monish the disorderly, to encourage the faint-hearted, to 
support the weak, to be patient with all, not to return 
evil for evil, but be good toward all men. Their key- 
note is to be gratitude and joy, resting on ceaseless com- 
munion with God in prayer; for such is the will of God. 
They must not quench the Spirit, nor despise that which 
the Spirit says through the prophets. On the other 
hand, they must not accept without question everything 
offered them as truth, but carefully prove if it be from 
God. They must hold fast the good, and abstain from 
evil. Then they may put their trust in God; He shall 
lead them on the way of sanctification, that spirit and 
soul and body may be preserved blameless till the com- 
ing of the Lord. 

Finally, the apostle asks the Congregation to pray 
for him, to salute all with a holy kiss, and to let this 
letter be read to all the brethren. 

The letter must, have been written shortly after the 
visit of Paul in Thessalonica. The plane on which the 
Congregation stands shows that it has but recently been 
founded. The anxiety felt by the Congregation in re- 
gard to such questions as that concerning the fate of 
the dead would not have been possible among more en- 
lightened Christians. According to chapter 3 : 6 the 
letter was written after the coming of Timothy and 
Silas to Paul in Corinth. This probably was shortly 
after the arrival of Paul himself in Corinth ; that is, in 
the year 53. 



344 

2 Thessalonians 

The apostle soon received reports concerning con- 
ditions in the Congregation. We see from the first 
chapter of this letter that the Congregation continued to 
increase in faith and brotherly love, and that they re- 
mained steadfast and brave under their persecutions and 
other trials. 

The first letter had rid them of their worries in re- 
gard to the second coming of Christ. But now there 
were other causes of anxiety. Some had conceived the 
idea that the Lord's coming might be expected at any 
moment; and this caused all their thoughts and their 
longing to be all the time busy with this one thing. 
One result of this was an alarming tendency to shirk 
their earthly duties; they neglected their work and 
showed a disposition to become purposeless enthusiasts. 

This disease of fanaticism had grown worse by rea- 
son of the circumstance that certain persons among them 
claimed to have received divine revelation in regard to 
this matter. They had even gone the length of forging 
a letter, which purported to have been written by Paul, 
arid which gave them his approval (2:2) ; and of course 
they had tried to explain his first, letter as endorsing 
their position, and had quoted such passages as 1 Thess. 
5 : 2, 3 ; 4: 15, 17 in support of this claim. 

Thus it came about that Paul found it necessary to 
send a new letter of instruction and exhortation in order 
to stop the false movement which threatened to corrupt 
the Congregation, and for the purpose of encouraging 
them to continue with a good heart in the way of faith 
and perseverance. 



345 



THE PLAN OF THE LETTER. 

Introduction and salutation. 1 : 1-2. 
I. Praise for the Congregation. 1 : 3-12. 

II. Christ's coming again, and the appearance of the Anti 
christ. 
III. Exhortation. 2:13-3:16. 
Conclusion. 3 : 17-18. 



Introduction and Salutation (1:1-2). 

Paul begins this letter like the first one by sending 
the Thessalonians a cordial greeting from himself and 
his co-workers Silvanus and Timothy. 

I. PRAISE FOR THE CONGREGATION (1 : 3-12). 

Paul can not sufficiently thank God for the Chris- 
tians in Thessalonica ; for the fact that such a rich 
Christian life is to be found among them, in spite of 
their many trials and temptations. Their faith has in- 
creased, and their mutual love has become more fervent ; 
so that they are a beautiful example of patience and 
faith in afflictions and persecutions (1 : 3-4). 

Therefore they are to be a living proof of God's 
justice. Through tribulation they must enter the King- 
dom; but God shall punish those who have brought 
these troubles upon the Church. When Christ comes 
again He shall bring rest to the afflicted children of God, 
while those who have persecuted them shall feel the 
hand of vengeance upon them (1:5-10). 

The apostle therefore prays for them always, that 
they may be preserved and that they increase in that 
which is good (1 : 11-12). 

13 



346 

II. CHRIST'S COMING AGAIN, AND THE AP- 
PEARANCE OF THE ANTICHRIST (2: 1-12). 

Here the apostle comes to the point which more than 
any other one thing has caused him to write this letter. 
The Thessalonians need further instruction concerning 
u the last things" — eschatology, as it is called. This is 
the case even today also. In the later history of God's 
Church it has not been unusual for people to give ear to 
all sorts of loose talk on this subject, resulting in 
scruples and visionary ideas. The apostle issues a most 
solemn warning. They must use sober common sense 
and not allow themselves to be frightened out of their 
wits by people who preach that the day of the last judg- 
ment is at hand, and that the Spirit of God speaks 
through them; or who tell them stories about Paul, or 
even read to them a letter which he is supposed to have 
written. These people have no word or letter from 
him for the Congregation ; and the brethren must have 
a care lest they be led astray in this matter. 

It is true, to be sure, that nobody knows the day 
or hour when Christ will come; but they must not con- 
clude from this that they may believe any enthusiast 
who may take it into his head to shout: "Now He is 
coming. ,, For before the last day there will be a great 
falling away from the Christian faith, and the Anti- 
christ will appear. In him will be revealed just what 
sin is in its innermost, nature, and he will be the chief 
traitor toward the Christian religion. He will brazenly 
exalt himself against God and everything holy; drive 
God out of His temple on earth, and set himself up as 
God. All this Paul had told the Thessalonians when he 
was with them. 

However, before the Antichrist can appear certain 
hindrances must be removed. There is already enough 



of active antichristian wickedness ; but it hides its true 
character. The mystery of lawlessness is working, only 
until he who restraineth is removed. When that takes 
place, when the restraining influence is taken away, the 
Antichrist will show his true shape. The Antichrist 
shall not be victor, however; for Christ shall come and 
destroy him. Satan has equipped this Antichrist with 
all the powers at his disposal, with signs and lying 
wonders, and with all the deceit of unrighteousness for 
them that perish. And many fall into his snares, be- 
cause they do not receive the love that would lead 
them to a knowledge of the truth, that they might be 
saved. So God punishes them by giving them over to 
the wiles of the Evil One, that they should believe a 
lie (Rom. 1 : 20-28), and thus become ripe for the 
judgment, as they had pleasure in unrighteousness and 
believed not the truth. 

III. EXHORTATION (2:13-3:18). 

Hold Fast That Which You Were Taught. 

2: 13-17. After looking on the dark picture which 
he has just now unfolded, the apostle turns his thoughts 
back to the great and glorious things for which he can 
not thank God enough: the great mercy which God has 
shown them, when He called them through the preach- 
ing of the apostle to obtain the glory of the Lord Jesus 
Christ, and gave them grace to increase in holiness and 
faith in the truth. So now they must stand fast; and 
this they do if they hold that which they have been 
taught by the apostle. Then shall they also receive help 
and strength from God the Father, who in love gave 
His children eternal comfort and good hope through 
grace. 



348 



Paul Asks Them to Pray for Him. 

3 : 1-5. As the apostle has them in his heart and in 
his prayers to God, so must they pray for him ; that the 
Word of the Lord may be preached and glorified in 
other places also, and that God may deliver him from 
evil and unreasonable men; for there are many un- 
relenting enemies of the truth, who never will receive 
the preaching of faith. It is probably the Judaists whom 
the apostle here has in mind. But he feels sure that 
the Congregation in Thessalonica will give ear to his 
admonition and instruction; and that the Lord will be 
with them and save them from all evil, and so direct 
their hearts that they will love God and in patience await 
the coming of Christ. 

They Will Show Obedience, and God Will Keep Them. 

3 : 6-13. Before closing, the apostle again tenderly 
admonishes them regarding the disorder which had 
crept into the Church. He urges them to shun those 
members of the Congregation who do not lead lives 
worthy of Christians, and especially to hold themselves 
aloof from them that teach another doctrine than the 
one taught by the apostle. They must beware of idle- 
ness; let every man earn his bread by his own labor. 
In this matter they may imitate the apostle. Idleness 
causes people to lead a disorderly life, and to become 
mere useless busybodies. Let them do that which is 
right before God. 

3 : 14—16. Discipline must be maintained in the 
Church. If any one will not obey the word of the apostle 
in this letter, the others should have no company with 
such a man, to the end that, he may be ashamed. Yet 
they must not in fanatical zeal count such a man an 
enemy, but admonish him as a brother. 



349 

Conclusion. 

3 : 17, 18. The letter closes with Paul's personal auto- 
graph and benediction. 

In all probability this letter was written not long 
after the other letter to the Thessalonians. Both deal 
with the same difficulties and contain the same admoni- 
tions. It would seem, then, that this second letter was 
written during the same visit in Corinth, at the time 
when Paul was being persecuted by the Jews (3:2). 
According to 1:4 several Congregations had been 
founded in the environs of Corinth ( 1 Cor. 1:2; Rom. 
16: 1). So we may fix the date of this letter at some 
time in the early part of the year 54. 



The Pastoral Letters 

All the letters so far discussed are addressed to 
whole Congregations. The letters to Timothy and Titus 
are something new, in that they are addressed to a single 
person; and then there is the one to Philemon, which 
is a purely personal and private letter. The two letters 
to Timothy and the one to Titus form a separate group 
and have from old been called the pastoral letters. They 
are directed to Paul's tried and true co-workers Timothy 
and Titus in order to counsel and guide these men in 
their pastoral work. Thus the letters may be called 
official. 



The Letters to Timothy 

Timothy was, probably, a native of Lystra in Asia 
Minor, His mother was a Christian Jewess named 
Eunice; and his father was a Greek (Acts 16: 1; 2 Tim. 
1:5). His grandmother Lois also was a Christian; and 
thus he had in his home received a Christian training* 
(2 Tim. 1:5; 3:14-15). 

Timothy was already a Christian when Paul on his 
second missionary journey became acquainted with him. 
It may be that the family w^as converted to Christianity 
when Paul visited Lystra for the first time (Acts 14: 
6-7). At that time Timothy was a young boy. Thus he 
was educated in the Gospel as preached by Paul. From 
the time when he met Paul in Lystra on the occasion of 
Paul's second visit, Timothy became the faithful com- 
panion and trusted assistant, of the apostle. As express- 
ing their spiritual relationship, Paul often calls Timothy 
his "child.'' Timothy accompanied Paul through Asia 
Minor: and then over to Macedonia, Philippi, and 
Berea. Here he remained behind for a time, and then 
joined Paul in Athens. From this city he was sent to 
Thessalonica (1 Thess. 3 : 2) ; then he joined Paul in 
Corinth, and was with him there w r hen the apostle wrote 
his two letters to the Thessalonians ( 1 Thess. 1:1; 
2 Thess. 1:1). 

On the third missionary journey we find Timothy 
with Paul in Ephesus. From this place he was sent to 
Macedonia (Acts 19: 22) and to Corinth, in which latter 



351 

place he was to help the Congregation in the settlement 
of some difficulties (1 Cor. 4: 17; 16: 10). 

Timothy was with him in Macedonia when Paul 
wrote his second letter to the Corinthians (2 Cor. 1:1). 
Then he went with Paul to Corinth (Rom. 16:21), and 
afterward through Macedonia to Philippi. After that 
he crossed over by himself to Asia Minor and w r aited 
for Paul in Troas (Acts 20: 1-6). Later we find him 
with Paul in Rome, when the apostle was a prisoner 
(Phil. 1:1; Col. 1:1; Philemon 1). From Phil. 2 : 19 
and following verses we see that it was the intention of 
the apostle to send Timothy to Philippi. 

We see from 1 Tim. 1 : 3, that when he had been re- 
leased from prison in Ephesus, Paul went on a journey, 
leaving Timothy behind in Ephesus to hold the false 
teachers in check. Later, when Paul was a prisoner in 
Rome, he w r rote to Timothy, asking him to come to 
Rome before the winter set in, and to bring with him 
a number of things which Paul had left behind in Troas 
(2 Tim. 4:9-23). 

In Hebrews 13 : 23, it is mentioned that Timothy at 
the time when that letter was written had been in prison 
and had just been set free. There is a legend which 
says that he was the first bishop of Ephesus, and that 
he suffered death in the persecutions under the emperor 
Domitian. 

Introduction and Salutation. 

1 : 1,2. The superscription is short, but suggests the 
thought with which the letter will deal. It is not pri- 
marily the man Paul writing to his dear friend, but 
rather the apostle writing to his co-worker and child 
in the faith. In the controversies in which Timothy is 
involved with the Gnostic heretics, it may be some help 
to him to be reminded of the fact that his fatherly friend 
is one of the Lord's own apostles. 



352 

A Call to Arms Against False Doctrine. 

1 : 3-30. Timothy had, as Paul here reminds him, 
him, been left behind in Bphesus in order that he might 
take up arms against the false teachers, whose doctrine 
was not in accord with the Gospel. They were not 
preaching God and Christ as our salvation and hope; 
but they were inventing fantastic fables and piecing to- 
gether endless genealogies of the angels; this foolish- 
ness was their religion. It leads to dissensions in the 
Church, and should be promptly put down. These 
teachers can not serve as God's ministers; for they do 
not believe the Gospel of salvation. The Christian 
preaching is not to deal in endless and unprofitable 
speculations, nor in wild flights of a diseased imagina- 
tion; but is to teach love, which springs out of a pure 
heart and a good conscience and a faith unfeigned, or, 
in other words, to teach the necessity of being and liv- 
ing as a "new man." 

But there are some who do not like this simple 
doctrine of faith and so they have turned to empty 
and foolish fables. They pretend to be teachers of the 
Law, and they use some high-sounding phrases which 
they do not themselves understand; even as they have 
no understanding of the subject on which they talk with 
so much assurance. 

We Christians, who hold fast the sound doctrine of 
the Gospel, know that the Law is good, if it be used 
in accordance with God's will. But God has never 
willed that His children were to be under the yoke of 
the Law. This has nothing to do with people who are 
righteous (Gal. 5:22). It is the wrongdoer, following 
his own will and living an ungodly and immoral life, 
who is amenable to the Law. This is the sound doc- 
trine. It does not abrogate the Law, but gives it its 
rightful place (Rom. 3 : 31-8 : 3) . 



353 

The heart of the apostle swells with joy and grati- 
tude at the thought that he, who had been a blasphemer 
and persecutor and had done much injury, had not only 
found salvation; but that the Lord had even appointed 
him to the service, sending him out to preach this great- 
est of all truths, that Christ came to the world to save 
sinners. If anything on earth is well worthy of ac- 
ceptation, it is this truth. Now unto the King eternal, 
immortal, invisible, the only God, be honor and glory 
for ever and ever. Amen. 

As the true spiritual son of the apostle, Timothy 
must hold fast this pure Gospel, in order that the 
prophecies concerning him at the time when he was 
dedicated to the service, may be fulfilled (4: 14; 2 Tim. 
1:6); in that he with a good conscience wars the good 
warfare. Some have thrust this Gospel from them and 
suffered spiritual shipwreck. This was the case with 
Hymenaeus and Alexander; whom Paul had for that 
reason been obliged to deliver unto Satan, in order that 
perhaps they thus might be taught not to blaspheme 
(1 Cor. 5:5). 

Intercession for the Government. 

2 : 1-7. First of all the apostle exhorts to inter- 
cession and thanksgiving for all men, and particularly 
for those in authority; that we may lead a tranquil 
and quiet life in all godliness and honesty. For such is 
the will of God our Savior, who would have all men 
to be saved, and come to the knowledge of the truth. 
There can be but one truth) for there is but one God 
and one Mediator between God and men, the man Christ 
Jesus (Gal. 3 : 19). And he is a true man; not an angel 
of high rank, as taught by the heresy of Gnosticism. 
He, the man Jesus, it was who gave His life as a ran- 
som for all from the guilt and the punishment ; and 
therefore there can not be redemption through any 



354 

other, or by any other means. There is no help for 
anybody in the speculations of the Gnostics. The testi- 
mony concerning redemption from guilt and punishment 
is presented at this time, now that the salvation in Christ 
is come, and the fulness of time has arrived; and God 
had appointed Paul an apostle, that he should go out 
into all the world and announce the Good News, es- 
pecially to the Gentiles. This is immovably true; while 
the false teachers in question never have received any 
credentials from God to preach their heretical doctrine. 

Men and Women Must Conduct Themselves in a 
Christian Manner in the Congregation. 

2: 8-15. There were other things also that had gone 
wrong in the Congregation at Ephesus, which Timothy 
must try to set right. The men were disputatious, and 
the women had a passion for finery and did not con- 
duct themselves with becoming modesty. 

Timothy is therefore instructed to urge upon the men 
that they must, lift up holy hands to God when they 
offer prayer at their Church services ; and they must not 
make a mockery of their prayers by wrath and a pas- 
sion for bandying words. 

The women must curb their love of finery and other 
vanities. They are to wear modest apparel, becoming 
to women who profess godliness ; and whose proper 
ornament is not. costly clothes and the like, but good 
deeds. Women have their mission in the home; they 
are not fitted to be the teachers of the Church. Even 
the history of the fall in the garden of Eden shows that 
woman was not created for the leadership. She is 
more easily persuaded than is the man by the arts of 
seduction. She is, therefore, not to be the teacher and 
ruler of the man; her life is to be the more secluded 
life of the wife and mother. She shall be saved through 



355 

her childbearing, says the apostle ; if as a Christian 
mother she "continue in faith and love and sanctification 
with sobriety. " 

The Church Officials. 

3:1-13. Furthermore it was the duty of Timothy 
to keep an eye on the different servants and officials of 
the Church; and in this matter also the apostle gives 
his young friend some good counsel. 

The office of a bishop, or a minister, in the Church 
is a high calling and much to be desired. But he who 
is to fill such a position must keep clear of the loose 
and immoral life of the heathen. A bishop, or minister 
of the Church, should be the husband of one wife, and 
must be temperate and sober-minded. A man who can 
not maintain order in his own home is not fit to care for 
the Church of God. And he must be a mature Chris- 
tian, a man of some dignity ; else he may easily fall into 
the snare of the Devil, and come to be regarded as one 
not to be taken seriously. 

The deacons of the Church, also, must conduct 
themselves in a seemly way, be honest in money matters, 
temperate and otherwise fitted for their position. And 
the same holds true of the deaconesses. 

They that serve well will have the love and esteem of 
their Congregations, and will be able to do their work 
with boldness in the faith in Christ. 

How Timothy is to Behave Himself in the House of 

God. 

3 : 14-16. The apostle has written these things, he 
says, that Timothy may know "how men ought to be- 
have themselves in the House of God." The office of 
a bishop is so great and holy, because the Congregation 
is not. a mere worldly institution ; it is the House of 
God and has its own domestic government. The Church 



356 

belongs to the living God, and He has given it a 
unique and most important mission: It is to be the 
pillar and ground of the truth. The Church of Chris- 
tian believers and confessors is to hold the truth unto 
salvation up before the eyes of men, in order that they 
may see it and believe. In the Church the truth is safe ; 
none can destroy the Church of God. It is the keeper 
of the great mystery of godliness: Jesus Christ, mani- 
fested in the flesh, certified by the Spirit as being He 
whom He claimed to be, seen of angels, preached and 
believed on among the nations, and now in glory at the 
right hand of God the Father almighty. 

The False Doctrine with Which Timothy Will Have to 

Contend. 

4, 1-5. The apostle again returns to the subject 
of false teachers. The Church of God is facing great 
difficulties; this has been expressly revealed to the 
apostle. Timothy must therefore be on his guard and 
have his weapons at hand. There shall come false 
teachers, to whom the simple truth of the Gospel is 
not enough. They fall away from the faith, giving heed 
to all sorts of lying doctrines, which come from the 
Devil. Instead of leading people to faith in God they 
seduce them into hypocrisy, though branded in their 
own conscience as hypocrites. They put forward as 
patterns of Christian piety the people who do not marry, 
and who punish their bodies by abstinence from food. 
The apostle also might have advised Christians not 
to marry ( 1 Cor. 7 : 7, 26) ; but that advice was due to 
the dangers and uncertainties of the times, and did not 
assume that people who did not marry were for that 
reason any better Christians than those who did. The 
apostle might also under certain peculiar circumstances 
counsel abstinence in regard to meet and drink (Rom. 



357 

14: 15,21) ; but he had never regarded such abstinence 
as indicating a higher degree of sanctity. But these 
Gnostics wanted to be regarded as more spiritual and 
saintly than the apostle. His manner of life was not 
holy enough to suit them. They wanted to demonstrate 
their spirituality by showing that they were independent 
of the mere bodily demands; they despised the body as 
being the prison house which kept the soul from making 
its highest flights. But the apostle was able to see 
through this hollow spiritual pride, and he stamps the 
whole thing as sheer hypocrisy. Their talk about ab- 
stinence is very far from being godliness ; for that 
which God has created is good. And we must not for- 
get that the good things come from God, and are to be 
received with thanks to Him, and to be sanctified 
through the Word of God and prayer. 

. Timothy Is to Remain True to That Which the Apostle 

Has Taught Him. 

4:6-12. Timothy is instructed to put down all this 
talk of the Gnostics as profane, and old wives' fables. 
not to be tolerated in the Church of God. As a good 
minister of Christ he is to find nourishment for his 
spiritual life in the good doctrine of faith which he so 
far has followed. There is little profit in self-torture, 
such as is urged by the false teachers; but godliness is 
profitable for all things, as it has God's promise for the 
present life and the life to come. The salvation which 
is worth all our labor and striving is not founded on 
abstinence and good works, which may delude certain 
shallow minds; but we build our hope of it on the 
living God, who wishes to save all men, and will bring 
safely home to heaven all those who live their life in 
faith on Him. 

Timothy is not to trouble himself with unnecessary 
anxiety on account of his youth, but must so conduct 



3DS 

himself as to win respect. In doctrine and life he must 
be an example to others, and make good use of the 
gift which was given him with the laying on of hands 
when he was ordained as one of the Lord's ministers. 
Then his work in the Church .shall be blest, and he shall 
save himself and them that hear him. 

How Timothy Is to Deport Himself Toward His 

Congregation. 

5 : 1-8. Timothy is to use Christian tact in his de- 
portment toward old and young. Especially should he 
show deference to the old widows among the members 
of the Church, and see to it that they want for nothing. 
If they have children he must urge upon these the duty 
of caring for their old parents. But he shall also ad- 
monish the widows to lead a blameless life in godliness 
and chastity. 

5 : 9-16. Old widows of good report in the Church 
may be very useful in the work of the Congregation. 
But the young widows are not suited for such work. 
They think more of marriage than of serving the Lord : 
and they soon come to be suspected of having violated 
their pledge to work for the Church. And there is 
danger that they learn to be idle and to be tattling busy- 
bodies. It is better that they marry again and are kept 
busy with their own household duties. 

The Elders of the Church 

5 : 17-25. It is important to be careful and tactful 
in dealing with the elders in the Congregation, especially 
if complaint is made against any of them. Great care 
must be exercised in the selection of a man to be an 
elder; in order to avert the danger that something may 
come to light which, had it been known at the time, 
would have prevented the man's appointment. 



359 

Some Final Exhortations. 

Chapter 6 begins with an exhortation to the bond- 
servants (6: 1-2) ; and then there is a sharp attack on 
teachers of false doctrine. These are actuated, declares 
Paul, by love of money, "supposing that godliness is a 
way of gain" (6: 3-10). Then follows an earnest ad- 
monition to Timothy to shun the false teachers and their 
hypocrisy, and to follow after godliness and charity. 
Let him fight the good fight of the faith and remember 
the good confession which he has confessed. He is to 
live his life in the sight of God and Christ Jesus, and 
do his duty ; that he may be without reproach when the 
Lord comes again to judgment; — He who is King of 
Kings and Lord of Lords ; who alone has immortality. 
To whom be honor and power eternal. Amen. (6: 
11-16.) 

After this comes a reminder to Timothy that he 
must urge the rich to give liberally to the needy (6: 
17-19) ; and then a final admonition to turn away from 
the profane babblings of science, falsely so called. And 
the letter closes with the short benediction : "Grace be 
with you." 

This letter was probably written during the time 
between Paul's first and second imprisonment. Paul 
had made Titus overseer of the Churches in Crete, had 
put Timothy in charge of the work at Ephesus, and 
had himself gone to Macedonia. 



2 Timothy 

This letter is the latest we have from the hand of the 
apostle Paul. It bears the stamp of having been written 
with death at the writer's elbow. An undercurrent of 
melancholy runs through it. The apostle feels the near- 
ness of death, and longs for the presence of his dear 
son Timothy to relieve his loneliness. 

It was two or three years since the apostle wrote 
the first letter to Timothy. He was now again a pris- 
oner in Rome, had been once before his judges, and 
was now awaiting the final verdict (1:8; 2:9; 4: 16) ; 
and he did not doubt what that would be (4:6). He 
expected the death of a martyr. The only one of his 
co-workers now with him was Luke; and Paul was 
hoping that Timothy might come and spend the winter 
with him (4:9,21). 

Timothy had during these years continued his work 
as pastor of the Church in Ephesus ; and it had not al- 
ways been easy. False teachers had kept up their 
ruinous agitation, and there had been all sorts of un- 
pleasantness ; so that Timothy was near losing heart 
(1:6-8; 2: 1-13; 4: 1-2), and could well stand in need 
of some encouragement. Therefore the apostle sent 
him this letter. The imprisoned apostle, who was wait- 
ing for the sentence of death to be pronounced on him, 
sent a message of comfort to his young friend. 

Introduction and Salutation. 

1 : 1, 2. The letter opens with a superscription and a 
greeting which shows the love and intimate friendship 
between the two men. 



361 

Thanks to God. 

1 : 3-5. The apostle thanks God that he had come 
from a home in which piety was practised, and that he 
had enjoyed the happiness of giving his life to the 
service of God in a pure conscience, with no sordid ends 
in view. "And I remember you always in my prayers," 
he assures Timothy, "and my thoughts are with you 
day and night. I long to see you; and I have not. for- 
gotten how hard it was last time to part from you. 
Therefore it has done my heart good to hear of your 
unfeigned faith; which was no more, however, than I 
expected from you, who were so piously brought up 
by your good grandmother and mother." 

Keep a Stout Heart. 

1 : 6-14. Now Timothy must not lose courage, but 
stir up the gift of God received through the laying on 
of hands when he was ordained to the ministry by Paul 
and others. He must bear in mind that the Spirit of 
God is not a spirit, of fearfulness, but of power and 
love and discipline. Therefore he must not be ashamed 
of the Gospel, nor of the imprisoned apostle; but must, 
like the apostle, be willing to suffer for the cause of 
the Gospel. "Then the power of God shall be with us," 
says the apostle, "and we will never be forsaken of God ; 
who saved us, and called us with a holy calling to be 
His children and the heirs of Heaven, not according to 
anything which we have done, but because He had from 
times eternal purposed to give us His grace in Christ 
Jesus. But this eternal decree God has now carried out 
by the appearing of our Savior, who abolished death, 
and brought life and immortality to light. God has 
called us to have a part, in this salvation. And to me 
He has assigned the glorious privilege of going to the 
Gentiles with this wonderful Gospel message. There- 



362 

fore I am not ashamed of the Gospel, nor of my suffer- 
ings for the cause; for I know Him whom I have be- 
lieved; and I know that He is able to care for the work 
which He has given me to do, against the coming of the 
day when each man's work shall be laid bare, that all 
may see what sort it is" (1 Cor. 3 : 13). 

Timothy must in his preaching hold fast the sound 
words which he had heard from Paul, in faith and love 
in Christ, Jesus; and he must guard the good treasure 
committed to him by the Holy Spirit dwelling in the 
heart. 

Some Sad Experiences. 

1 : 15-18. During his imprisonment the apostle has 
had a number of disappointments which have touched 
him to the quick. In Rome there were quite many 
Christians from Asia who might have appeared in the 
court as witnesses for the apostle. But they kept away, 
either because they were ashamed of the prisoner, or 
because they were afraid. He mentions especially two 
who had disappointed him : Phlygelus and Hermogenes. 
But then, he had been made the more happy by another 
man from Asia, one Onesiphorus; who came to Rome 
and allowed himself no rest until he had found the im- 
prisoned apostle. God will reward him for what he had 
done for the apostle, and for his services to the Church 
in Ephesus. 

Diverse Exhortations. 

2:1-13. The apostle again turns to Timothy, his 
beloved spiritual son, and exhorts him to seek his 
strength in the grace of God in Christ Jesus. Only in 
this way can he become strong to work and to suffer. 
And he must find a number of faithful men who shall 
be able to teach others; and he must instruct them in 
the truths of the Christian faith, which Paul has 
preached, and with which the many who have heard 



363 

Paul must be familiar. As a good soldier of Jesus 
Christ, Timothy must make it the business of his life 
to please Him who enrolled him as a soldier. It is 
with a Christian as with the man who contends in a 
manly game. Unless he goes into it with a firm resolve 
to win the prize according to the rules of the game, he 
can not succeed. So it is with the Christian ; he can 
win the prize only by contending manfully for it ac- 
cording to the rules which the Lord has laid down. The 
husbandman must do much work before he can reap the 
harvest; and so it is with the Christians. But. when they 
do the Lord's will the reward is sure. 

If the work of Timothy is to be successful, he must 
learn to understand these things ; and in this the Lord 
will help him. 

To a soldier of Christ there is no better cure for 
discouragement than always to remember Jesus Christ r 
who by His resurrection proved Himself the great victor 
over death; in whom all God's promises concerning the 
Messiah have been fulfilled, according to the Gospel as 
preached by Paul. For His sake the apostle endures 
hardship. The Lord's soldiers may be thrown into 
prison, but the Word of God can not be bound. Paul 
is willing to" endure all things, that the elect may ob- 
tain eternal salvation in Christ. Thus Timothy may 
learn from the example of his old friend that hardship 
and suffering are the lot of those who preach the Gos- 
pel. It is a divine order: If we would live with Christ, 
in glory, we must suffer with Him here. We can not 
have one without the other. And the saying of God 
is always faithful. 

A Pure Life and a Pare Doctrine. 

2 : 14-3 : 9. Timothy must charge the Christian 
brethren that they desist from wordy warfare, of which 
no good can come: it does not edify, but subverts them 



364 

that hear. He must also be diligent to handle the 
Word of Truth aright and shun the profane babblings 
of the false teachers. False doctrine and a godless life 
go hand in hand. And among the false teachers Tim- 
othy must especially mark Hymenaeus and Philetus; 
who deny the resurrection of the dead, explaining re- 
surrection as being a mere spiritual awakening. How- 
ever, even if some are caught in the snares of these 
false teachers, the firm foundation of God stands ; and 
it has this seal: "The Lord knoweth them that are 
His," and, "Let every one that nameth the name of the 
Lord depart from unrighteousness. " This is the Lord 
bound to His Church. He knows its members and 
acknowledges them as His own; and they boldly con- 
fess their Lord and lead a godly life in His sight. But 
in a great house — like the Church — all the vessels 
can not be of the precious metals ; there will be some 
which are not an honor to the house. Timothy is urged 
to purge himself from these, and strive to be a holy 
instrument in God's hand, that he may be to the honor 
of God, prepared unto every good work. And this he 
will be, if he flee the lusts which are the special danger 
of youth, and strive to have a pure heart and lead a 
godly life. Impertinent questions he must refuse to 
answer; they have no purpose but to cause trouble. 
But a servant of the Lord must be gentle toward all, 
be patient in teaching and explaining, and learn to be 
meek and not. to avenge an insult. He is to correct 
mischief-makers without losing his temper. If God 
should give them repentance, they will learn the truth ; 
and then they will discover with terror, that they are in 
the snare of the Devil and are doing his will. 

But this he must know, that as the end of time 
draws near ungodliness will increase; and the seducers 
will be more dangerous and lead many — particularly 
silly women — astray ; for they w T ill know how to throw 



Q 



05 



a certain appearance of godliness over even the most 
abominable vices. But in good time their hypocrisy 
shall be unmasked and a stop be put to their further 
efforts. This is the kind of false teachers with whom 
Timothy also will have to deal ; and therefore he must 
all the time be on his guard. 

Use the Holy Scriptures, and be a Soldier of Christ. 

3 : 10-4 : 8. As Timothy has so far faithfully fol- 
lowed his fatherly friend in doctrine and conduct, 
through labor and persecution, and has seen how God 
all the time held His protecting hand over the apostle; 
so he must continue, knowing that such persecution is 
the common lot of all Christians. But evil men and im- 
posters are a curse to themselves and to others. 

Timothy is fortunate in that he grew up in a Chris- 
tian home, and from a babe has known the Sacred 
Writings ; which are inspired of God, and therefore are 
profitable to teach us to know God and the way of 
salvation, to instruct the heart in regard to sin and 
righteousness, and to correct all errors ; to the end that 
the inner man, which belongs to God and is to serve 
Him, may attain full growth and be furnished com- 
pletely unto every good work. 

Toward the close of the letter the admonitions be- 
come more urgent. The apostle feels that he is near the 
end of his life. He charges Timothy in the sight of 
Jesus, who shall come in might and glory to establish 
His Kingdom and to judge the quick and the dead; to 
preach the Word as a tireless servant of Christ, in 
season and out of season, to reprove, rebuke, exhort, 
soberly and clearly. This is to be his work while he lives, 
and as long as people are willing to hear the sound 
doctrine; for there will come a time when people with 
itching ears will run after teachers who are more to 



;\66 

their liking, and who will feed them on foolish fables. 
But Timothy must be sober in all things, hold a steady 
course, and fulfill his ministry which God has given 
him, and preach the good Gospel tidings, even though 
he suffer persecution for it. Now Timothy must take 
charge of the work; for Paul is near the goal. He 
has fought the good fight, finished the course, kept the 
faith. And he knows that the crown of righteousness 
is laid up for him, which the Lord, the righteous judge, 
shall give to him at. that day; and not to him only, but 
also to all them that have loved the Lord's appearing. 
Soon the apostle will be at home and stand before the 
throne. He is ready to quit the war and enter into 
everlasting peace and rest. He has not. lived in vain, 
and therefore he now loves to think upon death. This 
is the apostle's swan-song of joy and victory as he stands 
on the threshold of eternity. 

Conclusion. 

4:9-22. The letter concludes with an earnest appeal 
to Timothy, that he come soon to the apostle in Rome. 
Then there are some instructions and requests of a more 
personal nature, and finally a benediction. 

This letter was, as we have seen, written shortly 
before the apostle's death. 



The Letter to Titus 

We know but little about Titus. He was a Greek 
Gentile, and must have been converted to Christianity 
by Paul some time in the early years of this apostle's 
work. 

In Titus the apostle found a talented and energetic 
co-worker, to whom was often entrusted work of the 
greatest difficulty and delicacy. In respect to natural 
endowments he seems to have been the superior of 
Timothy. Gal. 2 : 1 tells us that Paul took him with 
him on the memorable visit to Jerusalem. Titus was 
to be a living example of the uncircumcised Christian. 
Later the apostle sent him on the delicate mission to 
Corinth, where he was to adjust certain unpleasant dif- 
ficulties in the Congregation; and Titus did it to Paul's 
entire satisfaction (2 Cor. 2 and 7). Then he rejoined 
the apostle in Macedonia. The reports which he brought 
from Corinth caused Paul to write his second letter to 
that Congregation ; and Titus took the letter with him 
when he returned to Corinth. There he also finished 
the work, which Paul had begun, of collecting money 
for the poor in Jerusalem. 

When the apostle had been set free after his first 
imprisonment in Rome, he and Titus went to Crete ; 
where Paul left Titus with instructions to set in order 
the things that were wanting in the Church (Titus 
1 : 5). He did not remain there long, however; for he 
soon received the letter from Paul urging him to come 
to him in Nicopolis. From '2 Tim. 4:10 we see that 



368 

during Paul's second imprisonment in Rome Titus was 
in Dalmatia. 

We know nothing more of him. There is a legend 
that he was the first bishop in Crete, and that he died 
on that island at the age of 94 years. 

The Contents of the Letter. 
Superscription and Salutation. 

1 : 1-4. The superscription over this letter is un- 
usually elaborate; and in forming it the apostle plainly 
has in mind those same Gnostic heretics, against whom 
Titus also was waging war. The apostle makes a plain 
statement of the purpose and foundation of his apostolic 
office. He has been commissioned an apostle of Jesus 
Christ, in order that he might lead God's elect to the 
faith, and teach them the truth which is according to 
godliness, and which gives a sure hope of salvation, 
promised before times eternal. This it is which Paul 
preaches in accordance with orders from God our Sa- 
vior. Therefore he does not, as do the Gnostics, in- 
dulge in profane fables ; and his preaching does not lead 
to an immoral life and a death without hope. So now 
he turns to Titus, his true child after a common faith, 
with the wish: Grace and peace from God the Father 
and Christ Jesus our Savior. 

Concerning Elders in the Church. 

1 : 5-9. Titus also has been appointed to this work 
of a preacher, and it must be continued. For this rea- 
son Paul had left him in Crete, and given him authority 
to appoint ministers, or elders, in every city. But in 
his choice of these men he must be careful; find men 
who lead a Christian life in the home, who show self- 
control and a friendly spirit in their conduct toward 



369 

others ; and who are able to exhort in the sound doc- 
trine, and to hold their own against the teachers of 
falsehood. 

. The Mouths of Deceivers Mast Be Stopped. 

1 : 10-16. Only such Congregations as are firmly 
grounded in the sound doctrine of God's Word, and 
have pious and capable pastors, are able to stand in 
the fight against the teachers of false doctrines. Of 
these teachers there were many in Crete, and they had 
done much to bring confusion into the Churches. With 
their vain talk they had seduced whole families to 
apostacy, especially among the Jewish Christians. The 
mouths of these deceivers must be stopped before they 
do more damage in the Congregations. They are ac- 
tuated by a love of filthy lucre. In Crete they have 
found a good field for their operations ; for the Cretans 
were not generally people of good report. If one will 
not believe the testimony of others in this matter, one 
may believe that which one of their own, the poet Epi- 
menides, says of them: that they are distinguished by 
their lying, their coarse sensuality and their idleness. 
— It will not do to handle these people with soft words. 
They must be reproved sharply, if they are to be made 
sound in the faith, and taught not to listen to the false 
teachers; who had taken some Judaistic ideas, and out 
of them had spun some fantastic fables, and invented 
some new commandments in regard to clean and un- 
clean food. However, it is not that which a man eats 
which makes him clean or unclean; this will depend on 
the state of his mind and conscience. To the pure all 
things are pure. But if one has an impure mind, his 
whole life is defiled and brings forth nothing but evil 
fruits. 



370 

The Life of Christians Must Be in Accordance with 

God's Word. 

2 : 1-10. The life of Christian people must be widely 
different from that, of the unbelievers. Titus must 
point out to all what a godly life really is when it is 
grounded in the sound doctrine. Regarding this he 
must instruct old and young, men and women, masters 
and servants; that they may learn to live in accordance 
with God's Word. 

The Grace of God Results in Holiness of Life. 

2: 11-15. It is for the purpose of enabling us to- 
lead a holy life, that God reveals His grace. The grace 
of God is for the salvation of all men. It would in- 
struct us to deny ungodliness and worldly lusts and to 
live a godly life in the present world; while in hope we 
look forward to the day on which God shall fulfil all his 
promises in Christ; who gave His life to redeem us 
from all iniquity, and purify unto Himself a people for 
his own possession, zealous of good works. This is the 
goal aimed at by God's whole dispensation of grace. 
And this truth Titus is to teach with all authority 
against the Gnostic heresies in regard to doctrine and 
conduct. 

The New Life Must Manifest Itself in Humility and 

Meekness. 

3:1-7. Titus must remind the Christians in Crete 
that Christian people are to obey the authorities, and to 
live in peace with their fellowmen. In this matter the 
people of Crete seem to have been found wanting, self- 
willed and quarrelsome as they were. They are to re- 
member, that through God's goodness and love toward 
all men they have been saved from their former life of 
sin and shame, and have been made children of God 



and heirs to eternal life. And this change did not take 
place in them or any others by reason of their own 
works of righteousness; for they had no such works to 
put forward. But God took pity on us ; and in holy 
Baptism we were born again of the Spirit to a new life. 
Then our Savior, having ascended into Heaven, poured 
His Spirit in full measure upon us (2 Cor. 3:3-17): 
to the end that by His saving grace we might stand 
justified before God, and be made heirs according to the 
hope of eternal life (Eph. 2). The thought of God's 
mercy should create in us the humble mind which alone 
is seemly in the Christian. 

3 : 8-1 S. Once more the apostle repeats to them that 
believe in God the exhortation to live a godly life and 
shun the oft-mentioned foolish questionings ; and then 
the letter closes with an appeal to Titus to come to the 
apostle in Nicopolis, in Epirus on the Adriatic, where 
the apostle planned to spend the winter. Then there is 
a salutation and after that a "grace be with you all." 

The letter was written, probably, in the fall of the 
vear 65. 



The Letter to Philemon 

This short, and beautiful letter has been much ad- 
mired by both Christians and infidels. The famous 
Frenchman Ernst Renan calls it a "true masterpiece'' ; 
and Holtzmann, the German scholar, says of it that it 
is a "model of delicacy, tact, and lovableness." 

In this letter we see the character of the great 
Gentile apostle from a new angle. He, who could 
fight so valiantly against heretics and all manner of 
wickedness, also understand the art of using the utmost 
delicacy with even an admixture of harmless pleasantry 
(18,19). It is a kind and lovable heart which speaks 
to us in every line of this letter. 

Philemon was one of Paul's very dear friends. His 
home was in Colossae, and he had been converted to 
Christianity by the preaching of Paul. He became a 
zealous Christian, was a diligent worker in the Church, 
and may have been a minister, or elder, in the Congre- 
gation jointly with Archippus. The Congregation held 
their meetings in his house. We know nothing more 
about him. There is a legend, that he was bishop of 
Colossae and died as a martyr in the persecutions under 
the unspeakable Nero. 

Philemon's bondservant, or slave, Onesimus had been 
guilty of some misdemeanor toward him, and had fled 
to escape punishment. This runaway slave made his 
way to Rome. There he fell in with Paul, who was then 
a prisoner; and he was converted to the Christian faith, 
and Paul came to be very fond of him. 



8 t 3 

Now, when Tychicus was to go to Colossae with the 
letter which Paul had written to the Church at that 
place, Paul advised Onesimus to go with Tychicus ; 
and he sent by him this letter to his master, bespeaking 
for Onesimus a kind reception. 

1-3. The imprisoned apostle sends this letter to his 
dear friend and fellow-worker, with a greeting to his 
wife; and to Archippus, who was the minister of the 
Colossian Church (Col. 4: 17), and is said to have been 
the son of Philemon; and to the Church in Philemon's 
house. 

4—7. In words full of love the apostle speaks of 
his joy in the good reputation of Philemon for Chris- 
tian faith and charity, and in the hearty good-will be- 
tween him and the other members of the Congregation. 

8-21. Paul feels sure that his dear friend will take 
it in good part when he, Paul — his old friend and now 
a prisoner of Christ — now begs him to receive his run- 
away servant with forgiveness and love. Onesimus 
comes home as a new man. Formerly he had not been 
very useful to his master; but now this is all changed. 
Paul would have liked to keep Onesimus with him as a 
dear friend and servant, but did not. want to do it 
without the consent of Philemon. So now Philemon 
must receive Onesimus as a brother in the Lord ; a 
brother whom he will never again lose. Therefore he 
must receive his servant as he would have received Paul 
himself. "And if he owe thee aught," says Paul, "put 
that to mine account." Paul is willing to be in the debt 
of Philemon, even as Philemon is in the debt of his 
spiritual father Paul. So the account may balance. The 
name Onesimus means : Profitable ; and there is here a 
play on this name: Be profitable to me, as he is to you. 
Paul does not doubt that Philemon will do what he 
asks of him. 

22-25. The letter closes with a greeting from the 



374 

apostle and the friends with him, and then with the 

usual benediction. 

This letter is in many respects something apart from 

the others. Paul does not say that Philemon must set 

his servant free, but that he must treat him as a brother 

in Christ. In other places ( Eph. 6:9; Col. 4:1) he 

exhorts the Christian masters to treat their slaves with 

kindness. In this way Christianity brought relief to the 

bondservants. The heathen masters treated them as 

dumb brutes ; and this the Christians could not do. And 

Paul exhorts the servants to remain as they are, and to 

serve their masters faithfully (1 Tim. 6:1; 1 Cor. 7: 

21 ) . But the Gospel of St. Paul (Gal. 3 : 28 ; Col. 3:11) 

would some time necessarily lead to the abolition of 

slavery. 

^ % * 

We have now finished with the life-work of the great 
apostle. No man has ever occupied a more difficult or 
more important position than he. His soul was filled 
with the most profound problems ; and with God's help 
he was able to point out to coming generations till the 
end of time the way to God through faith in the grace 
in Christ Jesus. Paul is the foremost man in God's 
Kingdom. Through him Christianity emerged out of 
Judaism and became a world religion. 

Let me close my presentation of Paul by quoting 
the beautiful words of the brilliant Godet: "If it be 
true that a man is great after the measure in which the 
contradictions united in his person are great and mani- 
fold, then there has perhaps never lived a man on earth 
who could bear comparison with Paul. A man with the 
broadest vision and the keenest intellect; a man most 
deep and tender in his sympathies, yet always immov- 
ably sober in his judgments ; a man in whom the most 
brilliant intellectual gifts were united with the kindest 
heart and the deepest feelings — we may understand 



) i .) 



that Christ had need of such an instrument to carry on 
the greatest work in the world after His own; and that 
Christ, there being no other way, took Paul as His 
servant by main force. " 

We can do no greater service to the Church of God 
than to hold up the Pauline Gospel in all its shining 
splendor before the eyes of mankind. 



About the Author of This Work 

The author of this work on Paul and his letters, Rev. Prof. 
Erik Kristian Johnsen, was born in Stavanger, Norway, in 1863, 
and is a graduate in theology from the university at Christiania. 
At the age of 29 he emigrated, and has now for more than a 
quarter of a century been a teacher in the Norwegian Lutheran 
Church of America. He was for some years a professor in the 
theological seminary at Red Wing, Minn. Then he served for 
three years as pastor at Ellsworth, Wis., and since 1900 he has 
been a professor in the theological seminary of the Lutheran 
Church at St. Anthony Park, St. Paul. He is known as a keen 
scholar and a most lovable Christian gentleman. 

As a teacher he has devoted himself, during the years 1887- 
1900, especially to a thorough study of the apostle Paul and his 
letters ; and many of his students have urged him to publish his 
lectures on these subjects. This he did in 1917, thus making his 
book a souvenir of the quadri-centennial of the Lutheran Refor- 
mation. 

Of late years Prof. Johnsen has been studying the old history 
of Israel, and the Prophets, and has also delved into Babylonian 
and Assyrian history; and on these and kindred subjects he has 
published many brochures and pamphlets. In connection with 
his work as teacher and preacher he has been a prolific and 
versatile author. 

The present volume is most interesting as coming from the 
pen of a devout and careful theological scholar. 

PEER Str^mme. 



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